Commentary on Proverbs Ecclesiastes Song of Songs Isaiah Jeremiah Lamentations Ezekiel Daniel

CHAP. VII. Vers. 1. My Son, keep my words]

ARistotle hath observed, and daily experience makes it good, that man shows his weakness no way more than about moderating the pleasure of his Tasting and Touching; For as much as they belong to him, not as a man, but as a living creature. Now therefore as where the hedge is lowest, there the beast leaps over soonest: So Satan will be sure to assault us, where we are least able to withstand him. And whereas old men have no cause to be secure ( David was old, when he went in to Bathsheba, and Lot not young when he deflowered his two daughters: Of the Brabants it is said, that quo magis senescunt, to magis st •• l • escunt, the elder the foolisher: And the Heathen Sages say, Metuendam • sse senectam, quod non veniat sola, that old age is to be feared, as that which comes not alone, but being itself a disease • , it comes accompanied with many diseases both of body and mind) young men especially whom the Greeks call 〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉 to be hot, and 〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉 to boil, and who think they have a license helluari, scortari, sores effringere, to drink and drab, which they count and call a trick of youth, have but more than need to be constantly and carefully cautioned and called upon (as here they are) to fly fornication, 1 Cor. 6.8. to fly youthful lusts, 2 Tim. 2.22. with post-haste to flee them, to abstain from fleshly lusts (Tanquam à mellito veneno) which war against the soul, 1 Pet. 2.11. The body cannot be so wounded with weapons, as the soul is with lusts. Holy Timothy (so temperate a young man, that Saint Paul was fain to prescribe him physic, bidding him no longer to drink water, but a little wine for his stomachs sake, and his often infirmities, contracted happily by his too much abstinence, for the better keeping under his body, and bringing it into subjection) is in the same Chapter by the same Apostle exhorted, to exhort the younger women with all Purity: Whereby is intimated, that through the deceit of his heart, and the slipperiness of his age, even while he was pressing those young women to purity, some impure motion might press in upon him; Which though but a stranger to Timothy (as Peter Martyr and others observe out of that passage in Nathan's parable, 2 Sam. 12.5. that lust was to David ) yet might prove a troublesome inmate if not suddenly ejected. It is no marvel therefore that the Wiseman is so exceeding earnest with his Son about the business of abhorring harlotry, the hatefulness whereof he now paints out in a parable, setting it forth in liveliest colors.

Vers. 2. Keep my Commandments and live] i. e. Live happily, Isa. 48.17. I am the Lord that teacheth thee to profit; therefore keep my Commandments; as if God should say, it is for thy profit that I command thee, and not for mine own. In doing thereof there is great reward, saith David, and present reward, saith Solomon here; Do it and live. In the Courts of earthly Princes, there is 〈 in non-Latin alphabet 〉 , delays and changes. Men are off and on in their promises: they are also slow and slack in their performances. But it is otherwise here: The very entrance of thy word giveth light, Psal. 119.130. And the very onset of obedience giveth life. It is but Hear, and your souls shall live, Isa. 55.3. Behold I come quickly, and my reward is with me, Rev. 22.12.

And my Law as the apple of thine eye] With all chariness and circumspection. The least mote offends the eye, and the least deviation violates the Law. Sin is homogeneal, all of a kind, though not all of the same degree: as the least pebble is a stone, as well as the hugest rock, and as the drop of a bucket is water, as well as the main Ocean. Hence the least sins are in Scripture reproached by the names of the greatest; Malice is called man-slaughter: Lust, Adultery, &c. concupiscence is condemned by the Law, even the first motions of sin, though they never come to consent, Rom. 7.7. Inward bleeding may kill a man. De minutis non curat lex, saith the Civilian: But the Law of God is Spiritual, though we be carnal. And as the Sunshine shows us atoms and motes, that till then we discerned not, so doth the Law discover and censure smallest failings. It must therefore be kept curiously, even as the apple of the eye: as that little man in the eye that cannot be touched, but he will be distempered. Careful we must be, even in the minutula legis, the punctilios of duty. Men will not lightly lose the least ends of gold.

Vers. 3. Bind them upon thy fingers] That thou mayest have them always in sight: as God hath his people, Isa. 49.16. Behold I have graven thee upon the palms of my hands: thy walls are continually before me. The Hebrews here refer fingers to action, heart to meditation and retention. Men should have the Law of God at their fingers ends. (Any of us Jews, saith Josephus, being asked of any point of the Law, answereth it as readily as if he had been asked his own name) they should also be doers of the word, and not hearers only. The hand is 〈 in non-Latin alphabet 〉 , the instrument of action. David lifted up both his hands to the word, as if he would pull it to him with both hands, as if he would do the deed in good earnest. The Heavens are the work of God's fingers, Psal. 8.3. The Law should be of ours.

Vers. 4. Say unto wisdom, thou art my Sister] q. d. If thou must needs have a Lady to set thy love upon, Let me commend a Mistress to thee more amiable and affable than any that thou canst meet with; and that is Heavenly Wisdom. Say unto her, thou art my Sister, &c. Christ oft woos his Spouse by this title, My Sister, my Spouse. As the nearest affinity is Spouse, so the nearest consanguinty in Sister. There are all bonds to knit us to Christ, there shall be all to knit Christ to us, if we fall in with Wisdom: this is to become a kin to Christ, Mat. 12.56. And that is the truest nobility, where God himself is top of the kin, and Religion the root, in regard whereof all the rest (riches, retinue, &c.) are but shadows and shapes of nobleness.

Call understanding thy kinswoman] i. e. Be thoroughly and familiarly acquainted with her. Surely as in nature he is accounted a singular Idiot, that knows not his own sisters or near kinsfolk: so in Religion, he is strangely simple and stupid, that is not acquainted with the grounds of behavior▪ and comfort, as they are contained in the word.

Vers. 5. That they may keep thee] The wisdom from above can and will preserve a man from hankering after strange flesh. The worlds wizards have been most of them tackt and tainted with this vice, and that by a just hand of God upon them, for the contempt of Religion, Rom. 1.28. which is indeed the most excellent preservative. Hence when the Apostle had said, 1 Tim. 4.7. exercise godliness, he adds (as a motive) Godliness is profitable to all things, verse. 8. See further for this, Prov. 23.26, 27. and 2.16. and 6.23, 24. with the Notes there.

Vers. 6. I looked through my casement] Little did this young fool think whose eye was upon him: less did he heed the all-seeing eye of Heaven. Solomon was observing his subjects carriages, and found a miscarriage. Magistrates, as they have many eyes upon them (whence also they have their name in the Hebrew tongue) so they are to have their eyes upon many, watching when other men sleep, and observing what other men slight. The Poets feign, that Jupiter over-looks the world, and that Somnus or Sleep durst never come a near him. A King that sitteth in the Throne of Judgment, scattereth away all evil with his eyes, Prov. 20.8.

Vers. 7. Among the simple ones] The word signifieth such a one as may be soon persuaded, easily drawn any way by a twined thread, with a wet finger. Fatuellus, such as whom it is no hard matter to cozen, and collude with.

Vers. 8. Neer her corner] Which he should have balked, according to Chap. 5.8. See the Note there. Men's own inconsideration, security and dallying with the beginnings of sin, or with the occasion, doth usually tempt the Devil to tempt them; and he feeling their pulse thereby which way it beats, fits them a penny-worth, provides them of mates, sets one Delilah or other to bind them (as she did Sampson ) with the green withs of fleshly pleasure. But let a man divorce the flesh from the world, and the Devil can do him no hurt.

Vers. 9. In the black and dark night] Thinking to obscure himself: but Solomon saw him, how much more God, cui obscura patent, muta respondent, silentium confitetur, before whom night will convert itself into noon, and silence prove a speaking evidence? Foolish men think to hide themselves from God, by hiding God from themselves. See Psal. 139.11, 12.

Vers. 10▪ And behold there met him a woman] Fit Lettuce for such lips; a fit helve for such a hatchet. Every corner is full of such dust-heaps, the Land is even darkened with them, as Egypt once was with the locusts, Exod. 10.15.

With the attire of an Harlot] See the Note on Chap. 6.25. The Hebrew word here signifies a set habit or ornament finely fitted to the body: vestitus in quo plicae, saith Lavater, pleated garments, plaited hair, &c. let such take heed of the plica polonica, that dreadful disease.

And subtle of heart] Or, Trussed up about the breasts, with her upper-parts naked: So Leus Ben. Gersom. Erat nudo collo & pectore, cord tenus, &c. She met him with her naked-breasts (at this day too commonly used by such as would be held no Harlots) yea, with something else naked (as some sense this text) which modesty forbids to name.

Vers. 11. Her feet abide not in her house] As the modest woman's do, Tit. 2.5. who is therefore called domiporta, set forth by the snail, which carries her house on her back, and compared to the Vine, that grows by the house side, Psal. 128. The Egyptian women ware no shoes, that they might the better keep home. Of the Italian women, it is said, that they are Magpyes at the door, Saints in the Church, Goats in the Garden, Devils in the House, Angels in the Streets, and Sirens in the Windows.

Vers. 12. Now she is without] See the Note on verse. 11. and further observe, that the former faults, loudness of language, stubbornness against an husbands lawful commands and restraints, and this of gadding up and down to see and to be seen, albeit they be not certain signs, yet they are strong presumptions of a whorish disposition.

Vers. 13. So she caught him and kissed him] Strange impudency in this strange woman, who hath not her name for naught. Potiphar's wife was such a beast: so was Messalina the Empress, wife to Claudius, Joane Queen of Naples, and other prodigious strumpets, of the kind of those whom they call Borboritae. We have heard (saith a grave Divine) of Virgins, which at first seemed modest, blushing at the motions of an honest love; who being once corrupt and debauched, have grown flexible to easy entreaties to unchastity; and from thence boldly lascivious so as to solicit others, so as to prostitute themselves to all comers, yea, (as our Casuists complain of some Spanish stews) to an unnatural filthiness.

Vers. 14. I have peace-offerings] Sacris abutitur ut scoleratis mos est, she pretends Religion to her filthy practices: So did those wicked women that lay with Eli's sons at the door of the Tabernacle, 1 Sam. 2.22. So did King Edward the fourth, his holy whore, as he used to call her, that came to him out of a Nunnery when he list to call for her. And such were those Kedeshoth, or common whores, so called in Hebrew, because such abomination was committed under a pretext of Religion, Gen. 38.21. Deut. 23.17. But what an odd thing was that of David, that would not lie with Bathsheba till purified? Doth he make conscience of ceremonial, and none of moral purity?

This day have I paid my vows] A votary then she was (by all means) and so more than ordinarily religious. So was Doeg, why else was he detained before the Lord? 1 Sam. 21.7. A Doeg may set his foot as far into God's Sanctuary as a David. That many Popish Votaries are no better than this housewife in the text, see the Lisbon-Nunnery, &c. besides those thousands of Infants skulls found in the fish-pools by Gregory the Great.

Vers. 15. Therefore came I forth] As having much good cheer at home; as at all peace-offerings they had. Gluttony is the gallery that libidinousness walks through.

Diligently to seek thy face] Or thy person, not thy purse, thee, not thine do I seek. Quis credit?

And I have found thee] By a providence no doubt, God must have a hand in it, or else 'tis marvel. God hath given me my hire (said Leah ) because I have given my Maid to my Husband, Gen. 30.18. See 1 Sam. 23.7. Zach. 11.5.

Vers. 16. I have decked my bed] Lest haply by being abroad so late, he should question where to have a bed, she assures him of a dainty one, with curious curtains.

Vers. 17. With Myrrh, Aloes, &c.] This might have minded the young man, that he was going to his grave; for the bodies of the dead were so perfumed. Such a meditation would have much rebated his edge, cooled his courage. Jerusalem's filthiness was in her skirts: and why? she remembered not her latter end, Lam. 1.9. As the stroking of a dead hand (they say) cureth a tympany; and as the ashes of a viper applied to the part that is stung, draws the venom out of it: so the serious thought of death will prove a death to fleshly lusts. I meet with a story of one that gave a loose young man a Ring with a deaths-head, with this condition, that he should one hour daily (for seven days together) look and think upon it; which bred a strange alteration in his life.

Vers. 18. Until the morning] But what if death draw the curtains, and look in the while? If death do not, yet guilt will. And here beasts are more happy in carnal contentments, than sensual voluptuaries; for in their delights they seldom surfeit, but never sin; and so never find any cause or use for pangs of repentance, as Epicures do, whose pleasure passeth, but a sting stays behind. Job calleth sparks the sons of fire, being engendered by it upon fuel; as pleasures are the sons of men's lusts, when the object and they lie and couple together: And they are not long-lived; they are but as sparks, they die as soon as begotten.

Vers. 19. For the good man is not at home] Heb. The man, not my man, or my husband, &c. the very mention (how much more the presence?) of such a man might have marred the mirth.

Vers. 20. He hath taken a bag of money] And so will not return in haste. Let not the children of this world be wiser than we: Lay up treasure in Heaven; provide yourselves bags that wax not old, Luk. 12.33. Do as Merchants, that being to travel into a far Country, deliver their money here upon the Exchange, that there they may receive it. Evagrius in Cedrenus bequeathed three hundred pound to the poor in his will; but took a bond beforehand of Synesius the Bishop for the re-payment of this in another life, according to the promise of our Savior of an hundred fold advantage.

Vers. 21. With much fair speech] Fair words make fools fain. This Circe so enchanted the yonker with her fine language, that now she may do what she will with him, for he is wholly at her devotion.

Vers. 22. He goeth after her straightway] Without any consideration of the sad consequents. Lust had blinded and besotted him, and even transformed him into a brute. Nos animas etiam incarnavimus, saith one. Many men have made their very spirit a lump of flesh, and are hurried on to Hell with greatest violence. Chide them, you do but give physic in a fit; counsel them, you do but give advice to a man that is running a race; be your counsel never so good, he cannot stay to hear you, but will be ready to answer, as Antipater did when one presented him with a book treating of happiness, he rejected it, and said 〈 in non-Latin alphabet 〉 , I have no leisure to read such discourses.

As an Ox goeth to the slaughter] When he thinks he goeth to the pasture; or as those Oxen brought forth by Jupiter's Priest, with garlands unto the gates, but it was for a slain-sacrifice, Acts 14.13. Fatted ware are but fitted for the shambles.

Or as a fool to the correction of the Stocks] Such stocks as Paul and Silas (yet no fools) were thrust into, feet and neck also, as the word there signifieth, Acts 14.24. This the fool fears not till he feels; till his head be cooled, and his heels too, till he hath slept out his drunkenness, and then he finds where he is, and must stick by it. See this exemplified, Prov. 5.11. How many such fools have we nowadays (Mori morantur quocunque sub axe morantur) that rejoice in their spiritual bondage, and dance to Hell in their bolts (as one saith) nay, are weary of deliverance? They sit in the stocks when they are at prayers, and come out of the Church when the tedious Sermon runs somewhat beyond the hour, like prisoners out of a Gaol. The Devil is at I • ne with such (saith Master Bradford ) and the Devil will keep holy-day, as it were in Hell, in respect of such, saith another.

Vers. 23. Till a dart strike thorough his liver] i. e. Filthy lust, that fiery dart of the Devil, pointed and poisoned (as the Sythian darts are said to be) with the gall of Asps and Vipers. Philosophers place lust in the liver. Mathematicians subject the liver to Venus, the Poets complain of Cupids wounding them in that part.

Or (as some sense it) till the Adulterer be, by the Whores husband or friends, or by the hand of justice, deprived of life, perhaps in the very act, as Zimri and Cozbi were by Phineas in the very flagrancy of their lust.

Vers. 24. Hearken now therefore] Call up the ears of thy mind, to the ears of thy body, that one sound may pierce both. Solomon knew well how hard it was to get ground of a raging lust, even as hard as to get ground of the Sea. Hence he so sets on his exhortation.

Vers. 25. Let not thine heart] Think not of her, lust not after her. Thoughts and affections are sibi mutuo causae. Whilest I mused the fire burned, so that thoughts kindle affections, and these cause thoughts to boil. (See Job 31.1.) See therefore that evil thoughts, though they rush into the heart, yet they rest not in it.

Vers. 26. For she hath cast down many] That have let in death at those windows of wickedness, those loop-holes of lust, that have died of the wound in the eye. Aliorum perditio tua sit cautio. Seest thou another man shipwrecked, look well to thy tacklings.

Yea, many strong men have been slain by her] The valor of man hath oft been slaved by the wyses of a woman. Witness many of your greatest Martialists, who conquered Countries, and were vanquished of vices, being captivarum suarum captivi. The Persian Kings commanded the whole world, and were commanded by their concubines. So was Alexander, Sampson, Hercules, whom some make to be the same with Sampson.

Vers. 27. Her house is the way to hell] The shortest cut to utter destruction. This, if well believed, would make the young man stop or step back, as if he had trod upon a serpent.

Going down to the Chambers of death] Both temporal and eternal. Lo those Hosts that welcome men into their Inn with smiling countenance, will cut their throats in their beds. The Sirens are said to live in green meadows, and to have by them ever an heap of dead men's bones.

CHAP. VIII. Vers. 1. Doth not Wisdom cry?]

ANd shall a Harlot be sooner heard than she? Shall men prefer dross before gold, acorns before wheat, a swine-sty before a Sanctuary? dirty delights and sensual pleasures, before peace that passeth all understanding, joy unspeakable and full of glory? Heathen stories tell how Hercules (when he was young) was courted by Virtue on the one hand, and Pleasure on the other; But Pleasure lost her sweet words upon him, he hearkened to Virtue rather: Shall not we to Wisdom?

Put forth her voice] In her Ministers, who are Criers by office, and must be earnest, Isa. 58.1. See an instance in holy Bradford; I beseech you, saith He, I pray you, I desire you, I crave at your hands with all my very heart; I ask of you with hand, pen, tongue, and mind; in Christ, through Christ, for Christ, for his Name, Blood, Mercy, Power, and Truths sake, my most entirely beloved, that you admit no doubting of God's final mercies toward you, &c. Here was a lusty Cryer indeed. And such another was Mr. Perkins, of whom it is said, that in expounding the Commandments (when he was Catechist of Christ's College) he applied them so home to his hearers, that he made their very hearts fall down, and their hairs stand upright.

Vers. 2. She standeth in the top of high places] That is, saith an Interpreter, in the lofty Oracles of the Patriarchs and Prophets.

Vers. 3. At the entry of the City] Heb. At the mouth; for as words go out of the mouth, so do men out of the City; only men go and come at their pleasure, Sed volat emissum semel irrevocabile verbum. A word once uttered cannot be recalled.

At the coming in at the doors] Every where Christ offereth himself; hence ariseth this phrase, My salvation is gone forth, but to little purpose, through men's singular perverseness. Indeed if the Lord would set up a Pulpit at the Ale-house door, they would hear oftener. But since he doth not, they will run to hell as fast as they can; And if God cannot catch them, they care not, they will not return.

Vers. 4. Unto you, O men, I call] O viri praestantes (so some render it) O ye eminent men, whether for greatness of birth wealth, or learning. The Pharisees and Philosophers for their learning are called the Princes of this world, 1 Cor. 2.8. Sed sapientes sapienter in infernum descendunt, saith one, & potentes potenter t • rquebuntur, saith another. But the world by wisdom knows not God, 1 Cor. 1.21. and not many wise men, not many mighty, not many noble are called, verse. 26. And yet they shall not want for calling, if that would do it; for unto you, O mighty men I call. Sed surdo plerunque fabulam, but all to little purpose, for most part. They that lay their heads upon down-pillows cannot so easily hear noises. Courts and great places prove ill air for Zeal. Divitibus ideo pietas deest, quia nihil deest. Rich men's wealth proves an hindrance to their happiness.

And my voice is to the Sons of men] i. e. To the meaner sort of people. See Psal. 49.2. These usually, like little fishes, bite more than bigger. The poor are Gospelized, saith our Savior. Smyrna was the poorest, but best of the seven Churches. Certain it is, that many of the meaner sort hold that they are not bound to look after Scripture-matters, but that it is for rich men and Scholars only to do so. We have nothing, say they, to live by, but these hands. How can day-laborers, and poor Craftsmen intend such things? The baser sort of people in Sweden do always break the Sabbath, saying, that it is only for Gentlemen to keep that day. See Jer. 5.4. Joh. 7.49. But Paul (a poor Tent-maker) could say, Our conversation is in heaven, and God's people are afflicted and poor, yet they trust in the Name of the Lord, Zeph. 3.12. Who ever richer than Adam in Paradise? Poorer than Job on the dunghill? yet in Paradise Satan foiled Adam, on the dunghill Job foiled Satan. Think not that poverty can excuse from duty: Poor men also must listen to wisdoms voice, or it will be worse with them; there is yet but a beginning of their sorrows.

Vers. 5. O ye simple] If ye be not set in sin, resolved of your way, as good as ye mean to be: If yet there be any place left for persuasion. See the Note on Chap. 1.4.

And ye fools] Ye that have already made your conclusion, and are wiser in your own conceit, than seven men that can render a reason.

Ver. 6. I will speak of excellent things] 〈 in non-Latin alphabet 〉 Ruling-cases, Master-sentences, Axioms of state, principles for Princes. I have written for them the great things of my Law, Hos. 8.12. Solomon calls the Scriptures, Lord's of Collections, as some sense that Text, Eccles. 12.11.

Shall he right things] Right for each man's particular purposes and occasions. The Scriptures are so pe •••• l, that every man may think they speak de se, in re sua, of him, and his 〈◊〉 . In all the Commandments of God there is so much rectitude, and good reason (could we but see it) that if God did not command them, yet it were our best way to practice them.

For my mouth shall speak truth] Heb. Shall meditate truth, i. e. I will neither speak falsely nor rashly, but upon due deliberation, and undoubted certainty, See my True treasure, pag. 122.

Vers. 8. All the words] The Rabbi have a saying, That there is a mountain of sense hanging upon every tittle of the Scriptures.

There is nothing froward or perverse in them] Some places of Scripture may seem to cross other places, but they do only seem so. Men may think they are like the accusers of Christ, never a one speaking like the other; but those that understand them, shall find them like Nathan and Bathsheba, both speaking the same things. The old Rabbins could not reconcile Ecclesiastes (some passages in it) to the rest of the holy Scriptures, and had therefore some thoughts to conceal it from the people. But this was their weakness, and would have been their wickedness.

Vers. 9. They are all plain to him that understandeth] Plain in things necessary to salvation; for as all duties, so all truths, do not concern all men. God doth not expect or require that every man should be a Doctor in the chair; but those points that direct to duty here, and salvation hereafter, are clear, express, and obvious to them that desire to understand them; for some there are, qui ut liberius peocent, libenter ignorant. It was a smart answer which Mr. Durant a witty and learned Minister of the Reformed Church of Paris, gave to a Lady of suspected chastity, and now revolted. When she pretended the hardness of the Scripture: Why? said he, Madam, what can be more plain, than Thou shalt not commit Adultery. Had she not been failing in the practice of what she could not but know, she had found no cause to complain of the difficulty of that, which she could not know.

Vers. 10. Receive mine instruction, and not money] That is, Rather than money, as, I will have mercy, and not sacrifice, that is, rather than sacrifice. Knowledge of the Scriptures is the greatest riches, Col. 3.16. Let the word of Christ • dwell richly in you, 1 Cor. 1.5. The Corinthians were enriched in all knowledge. Plato gave three hundred flourens for a Book that he liked. Dionysius said, that Aristippus was always craving money of him; but Plato desired nothing but Books. What spending of money, and lavishing out of the bag is there for human learning? And yet Aristotle himself could say, that a little knowledge, though but conjectural, about heavenly things, is to be preferred above much knowledge, though certain, about inferior things.

Vers. 11. For Wisdom is better than Rubies] See the Note on Chap. 3.15.

Vers. 12. I Wisdom dwell with Prudence] I draw all into practice, and teach men to prove by their own experience, what that good, and holy, and acceptable will of God is. Of the most that would be held knowing men, it may well be said, as Tully says the Proverb went of the Athenians; that they used their wisdom, as men do artificial teeth, for show only: And that they did scire quae recta sunt, sed facore nolle, know what was right, but had no mind to do accordingly. Socrates said, there was no difference between 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , Wisdom, and Prudence or Moderation; Since he that knows good things to do them, and evil things to avoid them, is to be held a wise man, and none else.

And find out knowledge of wit • y inventions] Tending to piety; Not those toilsome toys, sophismata, quae nec ignoranti nocent, nec sci • ut en • juvant, that are hard to come by, but of no use or worth, proof or profit: These are but laborious loss of time, as Aristotle hath it, like an Olive, of Date-stone, hard to crack the one, or cleave the other, but nothing, or nothing worth ought, when cracked or cloven within either. Wisdom finds her Scholars somewhat else to do, than to be so busily idle. Witty she allows them to be, but not wittily wicked, not wise to do evil, inventers of 〈◊〉 or idle things. Walk circumspectly, saith she, not as fools, but as wise, •• ing the times, understanding what the will of the Lord is, and putting it in speedy execution. Keep therefore and do it, for this is your wisdom, &c. Deut. 4.6. (See the Note there) this will speak you far more witty than those Wits of the World, who seek out many inventions, Eccles. 7.28. but all to no purpose, and become vain in their imaginations, their foolish heart being darkened, •• m. 1.21.

Vers. 13. The fear of the Lord] Which is an high point of heavenly wisdom (Chap. 1.7.) to the praise whereof this therefore appertaineth. There are that make this verse an explanation of the former, thus; I find out the knowledge of witty inventing, such as are the fear of the Lord, the hatred of evil, yea, of inward evils, as Pride, Arrogancy, &c. Odi fastum istius Ecclesiae. I hate the pride of that Romish Church, said Basil long since. I hate vain thoughts, But thy Law do I love, Psal. 119.113. I hate and abhor lying, verse. 163. Yea, I hate every false way, both in myself, and others, verse. 104. Thou hatest the works of the Nicolaitans, which I also hate, Rev. 2. God's people partake of the Divine nature, and so have God-like both sympathies and antipathies; they not only leave sin, but loath it, and are at deadly feud with it. They purge themselves (by this clean fear of God, Psal. 19.7.) from all pollutions, not of flesh only, worldly lusts, and gross evils, but of spirit also, that lie more up in the heart of the Country, as Pride, Arrogancy, &c. so Perfecting holiness in the fear of God, 2 Cor. 7.1. There may be some kind of pride in sincerity, and of humility in hypocrisy. But hypocrisies humility is followed with pride, and sincerities pride with humility: This latter humility is the better. And here only it is seemly for virtue to come behind vice. Hypocrisy is proud, because it is humble; Sincerity is humble, because it is proud.

And the evil way] That is, Custom of committing sin. Viam pro frequentatione accipiunt Hebraei. And this the godly man doth, not that he may appear to do so, sed quia aliter facere non potuit, (as one falsely and flatteringly said of Cato ) but because having his heart seasoned with this holy fear, he can do no otherwise.

Vers. 14. Counsel is mine, &c.] Christ is wise in heart, and mighty in strength, Job 9.4. his Churches both Counselor, Isa. 9.6▪ and Champion, Isa. 37.23, 24. And though she be but a Virgin daughter of Zion, yet she despiseth her adversary, and laughs him to scorn, verse. 22. because she hath one that is in love with her, and will fight her quarrel, who is,

Vers. 15. By me Kings reign] How then can the School-men defend Thomas Aquinas in that Paradox, Dominium & praelatio introducta sunt ex jure humano, Dominion and Government is of man? This crosseth the Apostle, Rom. 13.1, 2. and the wisest of the Heathens.

Vers. 16. And Nobles] So called in the original, from their liberality and bounty. Hence Luke 22.25. This word is expressed by 〈 in non-Latin alphabet 〉 . Bountiful, or Benefactors, such as are ingenuous, free, munificent, endued with that free Princely spirit, Psal. 51.14.

Even all the Judges of the earth] Though haply they be reckoned in the rank of bad men, but good Princes; such as was Galba, and our Richard the third, and Trajan, much magnified for a good Emperor, and yet a Drunkard, a Baggerer, and a cruel Persecutor.

Vers. 17. I love them that love me] The Philosopher could say, that if moral virtue could be seen with mortal eyes, she would stir up wonderful loves of herself in the hearts of the beholders. How much more then would the Wisdom of God in a Mystery? 1 Cor. 2.7. that essential wisdom of God especially, the Lord Jesus, who is totus desiderabilis, altogether lovely, Cant. 5.16. the desire of all Nations, Hag. 2.7. whom whosoever loveth not, deserves to be double accursed, 1 Cor. 15.22. My love was crucified, said Ignatius, who loved not his life unto the death, Rev. 22.11. Neither was there any love lost, or can be; For I love them that love me. And if any man love me, my Father will love him, and I will love him, and will manifest myself unto him, and we will come unto him, and make our abode with him, Joh. 14.21, 23. Men do not always reciprocate, nor return love for love. For my love, Psal. 109.4, 5. they are mine adversaries; Yea, they have rewarded me hatred for my love. David lost his love upon Absalom. Paul upon the Corinthians. Old Andronicus the Greek Emperor upon his graceless Nephew of the same name. But here is no such danger, it shall not be easy for any man to out-love Wisdom.

For whereas someone might reply, You are so taken up with States, and have such great Suters, Kings, Princes, Nobles, Judges, as verse. 15, 16. that it is not for mean men to look for any love from you.

Not so, saith Wisdom, for I love them that love me, be they never so much below me. Grace be with all them that love the Lord Jesus insincerity. Tantum velis, & Deus tibi praeoccurret, saith Nazianzen. Ambulas, si amas: Non enim passibus ad Deum, sed affectibus curritur, saith Augustine, Thou walkest if thou lovest; Thou actest if thou affectest.

They that seek me early] As Students sit close to it in the morning. Aurora musis amica.

Vers. 18. Riches and honor are with me] I come not unaccompanied, but bring with me that which is well worth having. The Muses (though Jupiter's daughters, and well deserving) yet are said to have had no Suters, because they had no portions. Our Henry the eighth, when he died, gave his two daughters, Mary and Elizabeth, but ten thousand pounds apiece. But this Lady is largely endowed, and yet (such is men's dullness) she is put to solicit Suters, by setting forth her great wealth. See the Note on Matth. 6.33.

Vers. 19. My fruit is better than gold] This Wisdom is as those two golden Pipes, Zach. 4. through which the two Olive-branches do empty out of themselves the golden oils of all precious graces, into the Candlestick, the Church; Hence grace is here called fruits, and Cant. 4.16. Pleasant fruits, and fruits of the Spirit, Gal. 6.22.

Vers. 20. I lead in the way of righteousness] Which is to say, I got not my wealth per fas atque nefas, by right and wrong, by wrench and wile. My riches are not the riches of unrighteousness, the Mammon of iniquity, Luke 16.9. but are honestly come by, and are therefore like to be durable, v. 18. or (as others render it) ancient. St. Jerome somewhere saith, that most rich men are either themselves bad men, or heirs of those that have been bad. There is a profane Proverb amongst us, Happy is that child, whose Father goes to the Devil. It is reported of Nevessan the Lawyer, that he should say, He that will not venture his body, shall never be valiant; he that will not venture his soul, never rich. But Wisdomes walk lies not any such way. God forbid, saith she, that I, or any of mine should take of Satan, from a thread even to a shoo-latchet, lest he should say, I have made you rich.

Vers. 21. To inherit substance] Heb. That that is, that that hath some tack or substance in it, some firmity, or solid consistency. Wilt thou set thine eyes upon that which is not? Outward things are not, but only in opinion, in imagination: In semblance, not in substance. The pomp of this world is but a fancy, Act. 25.33. the glory of it a conceit, Matth. 4. the whole fashion of it a mere notion, 1 Cor. 7.31. Riches get them great Eagles wings, they fly away without once taking leave of the owner, leaving nothing but the print of their talons in his heart, to torment him. When we grasp them most greedily, we embrace nothing but smoke, which wrings tears from our eyes, and vanisheth into nothing. Only true grace is durable substance; the things above outlast the days of heaven, and run parallel with the life of God, and line of eternity.

Vers. 22. The Lord possessed me] Not created me, as the Arians out of the Septuagint pressed it, to prove Christ a creature.

Before his works of old] Heb. Ante opera suo, ante tunc, id est, priusquam quis dicere potest, tunc, before there was any either now or then, before all time, therefore from all eternity▪ For whatsoever was before the world and time (that was created with the world) must needs be eternal.

Vers. 23. I was set up] Coronata sum, I was crowned, so some render it. Inuncta fu • , I was anointed ( • o others) for King, Priest, and Prophet of my Church. And to this high honor I grew not up by degrees, but had it presently from before all beginnings.

Vers. 24. When there were no depths] In mentioning God's works of Creation, some observe here, that wisdom proceeds from the lower elements to the superior and heavenly bodies: She begins with the earth, verse. 23. goes on here to the waters, and so to the air called Streets (rendered Fields) verse. 26. that is, the vast element of the air; which compared with the far less elements of earth and water, must needs seem exceeding large, spacious, and open, as streets, or fields. Lastly, by the highest part of the dust of the world, the Hebrew Doctors understand the element of fire, Judicium sit penes Lectorem. Let the Reader judge.

Vers. 25. Was I brought forth] Or, begotten: Thus Wisdom describes her eternity in human words and expressions, for our better apprehension. Which while Arius either knew not, or weighed not, he here hence took occasion to oppose the Deity of our Savior, and to propagate that damnable error in the Eastern Churches, to the ruin of many souls. This Archheretick Arius sitting on the stool to ease nature at Constantinople, voided there his entrails. And now Muhammadism is there as the excrement of Arius.

Vers. 26. Nor the fields, nor the highest] See the Note on verse. 24.

Vers. 27. When he prepared the heaven] Or caused them to be prepared, took order to have it done, viz. by me, who was with him, and by whom he made the worlds, Heb. 1.3. Joh. 1.3. Col. 1.16. For the Father loveth the Son, and hath put all things into his hand.

When he set a compass] Or, drew a circle round about the earth, meaning the Out-spread firmament of heaven, Gen. 1.6. Howbeit the Hebrews understand it of the world of Angels, called by them the third world, or the third heaven; whereunto St. Paul also seems to allude, 2 Cor. 12.2.

Vers. 28. When he established the clouds above] That they might be kept there, as it were in Tuns and Bottles, till he would have them to pour down their dew, or rain.

Vers. 29. When he appointed the foundations] That it should remain immovable, though it hang in the air, as it were by Geometry.

Vers. 30. Then I was by him] Accursed then forever be that blasphemous assertion of the Arians, 〈 in non-Latin alphabet 〉 , There was a time when he was not. This Scripture so much abused by them, makes utterly against them. But Heretics pervert the Scriptures, saith St. Peter, 2 Pet. 3.15. A metaphor from those who put a man upon the rack, and make him speak that which he never thought. Tertullian calls Marcion the Heretic, Mus Ponticus, because of his arroding and gnawing the Scripture, to make it serviceable to his errors.

As one brought up with him] Or, as a nourisher; that is, as a maintainer and upholder of that his excellent workmanship of Creation, Heb. 1.3. The Septuagint render it, I was with him making all fine and trim, Eram apud cum aptans; so Irenaeus.

Rejoicing always] Or, laughing with him. This (as the very Jews are forced to confess) doth notably set forth that unspeakable sweetness and joy that the blessed God findeth in the apprehension of his own wisdom, which (say they) is one and the same with God himself.

Vers. 31. Rejoicing in the habitable part] That is, In the human nature, wherein the fullness of the God-head dwelt bodily, by means of the hypostatical union. Or in the Saints, whose hearts the Lord Christ inhabiteth by faith. Or in the work of Creation, which Christ did without either tools or tool.

Vers. 32. Now therefore hearken unto me • ] Audit senem juvenes, said Augustus to his seditious Soldiers, and had audience: And shall not Wisdom, that is so ancient, as before the Creation, so eminent, as to make and conserve a world, so gracious with the Father, &c. shall not she be hearkened to?

For blessed are they] And blessedness is the mark that every man shoots at.

Vers. 33. Hear instruction, and be wise] This way wisdom enters into the soul. Hear therefore: For else there is no hopes; Hear howsoever. Austin coming to Ambrose to have his ears tickled, had his heart touched.

Vers. 34. Waiting at the posts of my doors] At the Schools and Synagogues, say the Hebrews, where men should come in with the first, and go forth with the last, as door-keepers do, which was the office that David desired, Psal. 84.

Vers. 35. For who so findeth me, findeth life] Lest any man should hold it too hard a task to wait at Wisdomes gates (as Princes guards, or as the Levites did in the Temple) she tells them what they shall have for so doing.

And shall obtain favor] Which is better than life; God's favor is no empty favor; It is not like the Winters Sun, that casts a goodly countenance when it shines but gives little heat or comfort. As air lights not without the Sun, nor wood heats without fire, so neither can anything yield comfort without God's favor.

Vers. 36. Wrongeth his own soul] Rapit animam suam. He plunders his own soul of its happiness: yea, he cruelly cuts the throat thereof, being ambitious of his own destruction.

CHAP. IX. Vers. 1. Wisdom]

HEbr. Wisdomes in the plural; and this, either honoris causa, for honors sake, or else by an Ellypsis, as if the whole of it were Wisdom of Wisdomes, as the Song of Songs for a most excellent Song, Cant. 1.1. Junius renders it Summa sapientia: See the Note of Chap. 1.20.

Hath built her house] That is, the Church, 1 Tim. 3.15. See the Note there.

She hath hewn out her seven pillars] Pillars, and polished pillars. Any thing is good enough to make up a mud-wall; but the Churches Pillars are of Marble; and those, not rough, but hewn; her safety is accompanied with beauty.

Vers. 2. She hath killed her Beasts] Christ provideth for his the best of the best, fat things full of marrow, wines on the lees, &c. Isa. 26. his own flesh which is meat indeed, his own blood which is drink indeed, Joh. 6.55. besides that continual feast of a good conscience, whereat the holy Angels (saith Luther ) are as Cooks, and Butlers, and the blessed Trinity joyful guests.

She hath mingled her Wine] That it may not inflame or distemper. Christ spake as the people were able to hear, lisping to them in their own low language; So must all his Ministers accommodating themselves to the meanest capacities. Mercers note here is, Cum sobrietate tractandae Scripturae. The Scriptures are to be handled with sobriety.

She hath also furnished her table] So that it even sweats with variety of precious viands wherewith her guests are daily and daintily fed. Mr. Latimer says, That the assurance of Salvation, is the sweet-meats of this stately Feast. But what a do • t was Cardinal Bobba, who speaking in commendation of the Library of Bonony (which being in an upper-room hath under it a Victualling-house, and under that a Wine-cellar) had thought he had hit it, in applying thereunto this Text, Wisdom hath built her an house, hath m • ngled her wine, and furnished her table?

Vers. 3. She hath sent forth her Maidens] So Ministers are called (in prosecution of the allegory, for it is fit that this great Lady should have suitable attendants) to teach them innocence, purity, and sedulity, as Maidens; keeping the word in sincerity, and not adulterating and corrupting it, as Vintners oft do their Wines, or Hucksters their Wares. Hence Isaiah also putteth the Prophets and Evangelists in the Feminine gender, Mebashereth, Isa. 52.7.

She crieth upon, &c.] She, together with her maids, crieth; she puts not off all the business to them, but hath a hand in it herself. We are workers together with God, saith Paul.

Vers. 4. Who so is simple] and withal perswadeable; that have not yet contracted that callum obductum, corneas fibras, brawny breasts, horney heart-strings.

She saith to him] It is Christ then that speaketh in his Ministers, He that heareth you, heareth me: Ye received it not as the word of man, but as it is indeed, the Word of the ever-living God.

Vers. 5. Come eat of my bread] Stand not off in a sinful modesty; say not, I am not worthy, &c. but come, for the Master calls you, as they said to the blind man, who therefore came. And those reculant guests, by not coming when invited, might not taste of Christ's Supper; for they were unworthy, Matth. 22.

And drink of the wine which I have mingled] Loe here a full feast, not a dry feast. Liranus noteth on this Chapter, that the Eucharist was anciently delivered in both kinds: But because of the danger of spilling the blood, the Church ordained that Lay-men should have the bread only. The Council of Constance comes in with a Non-obstante against Christ's institution, with-holding the Cup from the Sacrament.

Vers. 6. Forsake the foolish] No coming to this Feast in the tottered rags of the old Adam; You must relinquish your former evil courses and companies. There are that read the words thus, Forsake, O foolish ones, viz. your own ways, and live.

And go in the way of understanding] Renounce your vices, and practice the contrary graces. True repentance stands in an entire change of the whole man, from all that is evil, to all that is good.

Vers. 7. He that reproveth a scorner] This, with the three next verses, may seem to come in by way of Parenthesis: And they do not obscurely intimate, what manner of hearers Ministers mostly meet with, viz. such as our Savior did, Luke 16.14. But the Pharisees that were covetous, derided, or blew their noses at him, as One renders it. And such as long before him the Prophet Isaiah did, Chap. 28.10. Precept upon precept, line upon line, &c. One observeth that that was a scoff put upon the Prophet: And is as if they should say, Here is nothing but line upon line, precept upon precept. The very sound of the words in the Original (Zau le zau, kau, lakau) carries a taunt, as scornful people by the tone of their voice, and riming words, scorn at such as they despise.

Vers. 8. Reprove not a scorner] See my Common-place of Admonition. Look how Dogs prefer loathsome carrion before the sweetest odors, and would fl • e in the faces of such as would drive them from it: So is it here.

And he will love thee] When he hath well considered he will; though for present he may seem to do otherwise▪ As Asa swaggered with the Prophet, and put him in prison. We read in the Ecclesiastical History, that Agapetus Bishop of Rome, being sent by Theodatus King of Goths to Constantinople on an Ambassage to Justinian, and having obtained a peace, he was earnestly entreated by the Emperor to subscribe and confirm the Heresy of Eutyches. This when he utterly refused to do, the Emperor threatened him in case he did not. Agapetus thereto boldly replied, I had a desire to wait upon Justinian, whom I took to be a most pious Prince, but now I perceive him to be a most violent persecutor, a second Dioclesian. With this free reproof, and God's blessing withal, Justinian was so wrought upon, that he presently embraced the true Faith; and banishing Bishop Anthemius, a great propagator of the Eutychian Heresy, he set up Menna an Orthodox Divine in his room, whom Agapetus consecrated, if Platina may be believed. David loved Nathan the better while he lived, for dealing so plainly with him: And named him a Commissioner for the declaring of his Successor, 1 King. 1. So Alipius loved Austin for reproving him.

Vers. 9. Give admonition to a wise man] This is an Alms that the poorest may give, and be never the poorer, but the better. For by instructing another, a man engageth himself, lest he hear, Physician heal thyself, Turpe est doctori, cum culpa redarguit ipsum. See my common place of Admonition.

Vers. 10. The fear of the Lord] See the Note on Chap. 1.7. Here it is given as a reason why wise men are the better for sharp and seasonable admonition, because the fear of the Lord is in them. This makes them, when they are reproved of all, fall upon their faces, worship God, and say, God is in you of a truth, 1 Cor. 14.26. What shall we say unto my Lord? What shall we speak? How shall we justify ourselves? God hath found out the iniquity of thy servants, &c. Gen. 44.16.

And the knowledge of the holy] That is, of the holy God. Holy is here in the plural number, importing the Trinity of Persons, as likewise Josh. 24.19. Howbeit we may well take in here, holy Angels and Saints, whose Kingdom is in Daniel said to be the same with the Kingdom of God, Dan. 7.22, 27. and whose knowledge is the right understanding of God's will revealed in his Word.

Vers. 11. For by me thy days] This verse depends upon verse. 6. See the Note on verse. 7. Those that embrace wisdom, shall be paid for their pains, either in money, or monies-worth: Either they shall die, as Abraham did, with a good gray-head, or else with Josiah, they shall live long in a little time, and then live forever in Heaven. Enoch had the shortest life of any of the ten Patriarchs: But then he was recompensed in the longest life of his Son Methusalah, but especially, in that God took him to glory. Besides, that though he departed the world soon, yet fulfilled he much time, as Mr. Hooker hath it.

And the year of thy life shall be increased] Heb. They shall increase the years of thy life. That is, they that survive thee, shall perpetuate thy memory, thy good name shall never die. Some live to be their own Executors for their good name; and yet they see them (not honestly) buried before themselves die: Nay, many are as those, Job 27.15, 23. hissed and kicked off this Stage of the World, buried before they are half dead. There is scarce a vicious man, whose name is not rotten before his carcass. On the other side, a good man's name is ofttimes the heir to his life. Or, if obscured for a time, as the Martyrs were, yet as the Sun breaks through the cloud that masketh it, so God shall bring forth their righteousness as the light, and their judgment as the noon-day, Psal. 37.6.

Vers. 12. If thou be wise, thou shalt] The benefit shall be thine own. Plutarch reports of the Palm-tree, that it yields to the Babylonians 360. several commodities; And is therefore in great esteem amongst them. How should men esteem of found wisdom, since there is a 〈 in non-Latin alphabet 〉 in it, 1 Tim. 4.8. a thousand commodities to be reaped by it?

Thou alone shalt bear it] Thy scorning shall not, as thou thinkest, hurt him that tendereth thy salvation. For as the air, when beaten, is not hurt, no, nor so much as divided, but returns to his place, and becomes thicker: Ita animus recti conscius, & ad optima erectus, non admittit irridentium flatus, nec sentit, saith One; so an honest heart, set for Heaven, slights the contempts of graceless persons, and pities them that jeer when they should fear, as much as good Lot once did his profane Sons in Law. His words to such are like those of the Prophet; Be not ye mockers, lest your bands be increased; Isa. 28.22. with 10. See verse. 7. of this Chapter.

Vers. 13. A foolish woman is clamorous] This woman is Folly, as that woman sitting in the Epah is wickedness, Zach. 5.7. Lavater is of opinion, that as by Wisdom is meant Christ, so by this foolish woman here is meant Antichrist; to whom therefore he finely fitteth and applieth all the following words.

Is clamorous] Folly is full of words, and of a lavish tongue: her factors are extreme talkative, and usually lay on more words than the matter will bear: A great deal of small talk you shall usually have from them. A fool also is full of words, saith Solomon, and this fond custom of his is there expressed by way of imitation, in his vain tautologies: A man cannot tell what shall be; and what shall be after him who can tell? Eccles. 10.24. The basest things are ever the most plentiful. Some kind of Mice breed a hundred and twenty young ones in one nest; whereas the Lion and Elephant bear but one at once; so the least wit yields the most words. Aristophanes and Lucian, when they describe fools, they call them 〈 in non-Latin alphabet 〉 , Gapers, or Open-mouthed. Guiltiness is ever clamorous, and the most lewd are most loud, Act. 7.27, 28.

Vers. 14. For she sitteth at the door] In a Harlots habit, to see and be seen, the guise and garb of Harlots. Tully wittily compareth the Greek tongue to an ambitious strumpet, quae multo luxu superfluat, which overlasheth in too much bravery: But the Latin tongue to an honest and modest Matron, cui nihil deest quod ad honestum pertineat mundiciem, That wants nothing pertaining to a necessary neatness. Such a like comparison between Wisdom and Folly is here made by Solomon.

Vers. 15. That go right on their way] She fights at the fairest, seeks to seduce the forwardest. They shall deceive if it were possible, the very elect. Flies settle upon the sweetest perfumes, when they are cold, and corrupt them.

Vers. 16. Who is simple] Wisdomes own words, verse. 4. Take heed, saith our Savior; they come unto you in sheep's clothing, but trust them not: for with fair words and flattering speeches, they deceive the hearts of the simple, Rom. 16. Samuel himself could not have spoken more gravely, severely, divinely to Saul, than the f • iend at Endor did; when the Devil himself puts on gravity and religion, who can marvel at the hypocrisy of men?

Vers. 17. Stollen waters are sweet] Forbidden pleasures are most pleasing to Sensualists, who count no mirth but madness, no pleasure, unless they may have the Devil to their play-fellow. Venison is nothing so sweet, they say, as when it is stolen.

Men long to be meddling with the murthering morsels of sin, which nourish not, but rent and consume the belly that receives them. Many eat that on earth, that they digest in Hell.

Vers. 18. That the dead are there] See the Notes on Chapter 2.18. and 7.27.

CHAP. X. Vers. 1. The Proverbs.]

PRoperly so called. (See Chap. 1.1.) For the nine former Chapters are a kind of common places, or continued discourses, premised as a Preface to these ensuing wise and grave sentences tending much to the information of the mind, and reformation of the manners, and containing things profitable for all sorts of people. They are not unfitly compared by a Divine to a bag full of sweet and fragrant spices, which shuffled or shaken together, or taken single, yield a sweet odour: Or to stars in the firmament, each in itself glorious and independent of another, yet all receive their light from the Sun.

A wise Son maketh a glad Father] Children are certain cares, but uncertain comforts. Every Son should be an Abner, that is, his Fathers light; and every Daughter an Abigail, her Fathers joy. Eve promised herself much in her Cain, and David did the like in his Absalom. Sed, fallitur augario spes bona saepe suo, they were both deceived. Samuel succeeds Eli in his cross, as well as his place, though not in his sin; and had cause enough to call his untoward children (as Augustus did) tres vomicas, tria carcinomata, so many ulcerous sores, mattery impostumes. Virtue is not as Lands, inheritable. All that is traduced with the seed, is either evil, or not good. Let Parents labor to mend by education, what they have marred by propagation; And when they have done all, pray God persuade Japheth, lest else they be put to wish one day, as Augustus did, O that I had never married, or never had children. And let children cheer up their Parents, as Joseph, Samuel, and Solomon did; and as Epaminondas, who was wont to say, Se longe maximum suarum laudum fructum capere quod • arum spectatores haberet parents, that he joyed in nothing more, than that his Parents were yet alive, to take comfort in his brave achievements. For otherwise, God will take them in hand, as he did Abimelech, to whom he rendered the wickedness done to his Father, Judge. 9.5. And as he did Absalom, whom he trussed up in the height of his rebellious practices, with his own immediate hand; Or else he will punish them in, and by their posterity, which shall either be none ( Prov. 20.20. compared with 2 Sam. 14.7.) or worse than none; as he, who when his aggrieved Father complained that never man had so undutiful a child as he had; yes, said his son (with less grace than truth) my Grandfather had.

The heaviness of his mother] The Mother is mentioned (though the Father haply as heavy) first, as most faulted it her children miscarry, Prov. 24.15. Next, as most slighted by them, Prov. 15.20. And lastly, as most impatient of such an affliction. Rebecca was weary of her life by reason of the daughters of Heth brought in to her by Esau, Gen. 27.45. If they lie lusking at home, mothers have the misery of it; if they do worse abroad, the worst is made of it to the mother at home, by fame that loud liar.

Vers. 2. Treasures of wickedness] Our Savior calls it Mammon of iniquity, that next odious name to the Devil. Most men's care is how to grasp and get wealth for their children, — rem rem, quocunque modo rem. Virtus post nummos, &c. But what saith a grave Author? Better leave thy child a Wallet to beg from door to door, than a cursed heard of evil-gotten goods. There is for most part lucrum in arca, damnum in conscientia, gain in the purse, but loss in the conscience.

But righteousness delivereth from death] Piety, though poor, delivereth from the second death, and from the first too, as to the evil of it. For as Christ took away the guilt of sin, not sin itself; so he hath taken away, not death, but the sting of death from all believers; making it to such, of a curse, a blessing; of a punishment, a benefit; of a Trap-door to hell, a Portal to heaven; a Postern to let out temporal life, but a Street-door to let in eternal life.

Vers. 3. The Lord will not suffer the soul of the righteous] That refuseth to enrich himself by evil arts, and to rise by wicked principles. For it might be objected, If I strain not my conscience, I may starve for it. Fear not that saith the Wiseman, Faith fears not famine; Necessaries thou shalt be sure of, Psal. 37.25, 26. Psal. 34.11. Superfluities thou art not to stand upon, 1 Tim. 6.8. The Hebrews by righteousness in the former verse understand Almsdeeds, as Dan. 4.24▪ 27. (See the Note on Matth. 7.1.) and so the sense here may be. The righteous, though he give much to the poor, shall •• e never the poorer; since not getting, but giving is the way to thrive. See my Common-place of Alms.

But he casteth away the substance of the wicked] For either they lose it, or live beside it, and are little the better for it. He that gotteth riches, and not by right, shall leave them in the midst of his days, and in his end be a fool: God will make a poor fool of him quickly. And the like may be said of the illiberal and tenacious person. See the Note on Chap. 3.27. Niggards fear to lose their wealth by giving, but fear not to lose their wealth and souls, and all, by keeping it.

Vers. 4. He becometh poor] Lest any should say, If God do all, we need do the less; Doing you must be, saith the Wiseman, or else the beggar will catch you by the back; Labor also you must with your hands, working the thing that is good, that ye may have to give to him that needeth, Ephes. 4.28.

But the hand of the diligent] Or of the nimble, that do motitare, saith Kimchi, are active and agile, that will lose nothing for looking after, but take care of smallest matters that all go right, being frugal and parcimonious of time, husbanding the opportunity of thriving and plenty. How did Boaz follow the business himself? How were his eyes in every corner, on the servants, and on the Reapers, yea on the Gleaners too? He doth even lodge in the midst of his husbandry, Ruth 2. and 3. as knowing well the truth of that proverbial sentence, Procul à villa sua dissitus jacturae vicinus. He that is far from his business, is not far from loss.

Vers. 5. He that gathereth in Summer] A well-chosen season is the greatest advantage of any action; which as it is seldom found in haste, so it is too often lost in delay. The men of Issachar were in great account with David, because they had understanding of the times, to know what Israel ought to do, and when to do it, 1 Chron. 12.32. So are they in great account with God for their wisdom, who observe and use the season of well-doing.

But he that sleepeth in harvest] i. e. That lets slip his opportunity; as Plutarch writes of Hannibal, that when he could have taken Rome he would not; when he would, he could not. And as its storied of Charles King of Sicily and Jerusalem, that he was called Carolus Cunctator, Charles the Lingerer, not (in the sense as Fabius ) because he stayed till opportunity came, but because he stayed till opportunity was lost.

Vers. 6. Blessings are upon the head] Plentifully and conspicuously; they shall abound with blessings, Prov. 28.20. As the fear of the Lord is not only in them, but upon them, 2 Chron. 19.7. so blessings of all sorts, a confluence of all spiritual and temporal comforts and contentments, shall be, not only with them, but upon them, so that nothing shall hinder it. See Gal. 6.16. They are blessed, and they shall be blessed, Gen. 27.33. Neither shall any roaring or repining Esau be able to reverse it.

But violence covereth the mouth of the wicked] They shall be certainly shamed, condemned, executed; as Haman whose face they covered, Esth. 7.8. and shortly after strangled. And as Sir Gervaise Ellowayes Lieutenant of the Tower, hanged on Tower-hill, for poisoning Sir Thomas Overbury his prisoner. This Sir Gervaise being on the Gallows, freely confessed that he had oft in his playing at Cards and Dice, wished that he might be hanged, if it were not so and so, and therefore confessed it was just upon him.

Vers. 7. The memory of the just is blessed] Demetrius had a good report of the truth, 3 Joh. 12. In the Hebrew tongue the same word signifieth a good name, and a blessing. This is one of those blessings mentioned verse. 6. that shall be heaped upon holy men. Holy and reverend is his Name, Psal. 111.9. How comes God's Name to be reverend, but by being holy? Be good, and do good, so shall thy name be heir to thy life; yea, when thou art laid in thy grave, thy stock remains, goes forward, and shall do, till the day of Doom.

But the name of the wicked shall rot] and stink as putrefied flesh. Hypocrites then must be detected, though they carry it never so clearly; how else shall they be detested, and stink above ground? Simon Magus so handled the matter, that Philip mistook him for a Believer, and baptized him; but Peter soon smelt him out, and laid him open in his colors. He that perverteth his ways shall be known. Prov. 10.9. The Lord shall lead them forth with the workers of iniquity, for all their cunning contrivances, Psal. 125.5.

Vers. 8. The wise in heart shall receive Commandment] i.e. Submit to God's holy Word without replies and cavils. This is check to the brave gallants of our age, which exercise their ripe heads and fresh wits in wrestling with the truth of God, and take it for a glory to give it a foil. The Athenians encountered with Paul, and had argument for argument against him, that Christ was not the Savior of the world, that he was not risen from the dead, &c. This shown they were not wise in heart, though reckoned chief among the worlds wizards.

But a prating fool shall fall] Or, Be beaten; such a fool was Diotrephes, 3 Joh. 10. Who prated or trifled against Saint John with malicious words, and might have been therefore surnamed Nugax, as Rodulphus (that succeeded Anselm in the See of Canterbury ) was.

Vers. 9. He that walketh uprightly, walketh surely] Because keeping within God's Precincts, he keeps under his protection: as the King undertakes to secure him that travels the high way, and betwixt Sun and Sun. He is tutus sub umbra l • onis, safe under the hollow of God's hand, under the shadow of his wing, Psal. 91.1.

Shall be known] All shall out to his utter disgrace. See verse. 7. Or he shall be known, by some exemplary judgment of God inflicted upon him, for a terror to others; as one that is hanged up in Gibbets.

Vers. 10. He that winketh with the eye] That is, loath to stand to those truths that shall bring him to suffering. Or he that winketh wiles; for all winking is not condemned. See Joh. 13.34.

Causeth sorrow] scil. To his own heart, sinneth against his own soul: or causeth sorrow, i. e. sin, for so sorrow is taken for sin, Eccles. 11.10.

But a prating fool shall fall] He that runs himself upon needless danger, shall come to ruin. See Prov. 28.25. and the Note above, verse. 8.

Vers. 11. The mouth of a righteous man is a well of life] Vena vitae • s justi. A fountain runs after it hath run, so doth a good man's mouth incessantly utter the words of truth and soberness, more perennis aquae. See the reason hereof, Psal. 37.30 31. The Law of his God is in his heart, that Law of his mind, Rom. 7.23. that counterpane of the written Law, Heb. 8.10. that good treasure, Matth. 12.35. that is daily drawn out, and yet not diminished, Salienti aquarum fonti undas si tollas, nec exhauritur, nec extennatur, sed dulcescit. Take water from a well, it loses nothing, but becomes better and sweeter.

But violence covereth] See the Note on verse. 6.

Vers. 12. Hatred stirreth up strifes] Especially when hatred is grown from a passion to an habit; which is, when the heart is so settled in an alienation and estrangement from the person hated, that it grows to wish, and desire, and seek his hurt. I could like that exposition well if it were not Calvin's, said Maldonado; and that reformed Religion, if Luther had not had a hand in it, said George Duke of Saxony.

But love covereth all sins] See the Note on 1 Pet. 4.8. and on 1 Cor. 13.4. Love hath a large mantle. If I should find a Bishop committing Adultery, (said Constantine the great) I would cover that foul fact with mine Imperial Robe, rather than it should come abroad to the scandal of the weak, and the scorn of the wicked. Love either dissembleth a trespass (if it be light) or by a wise and gentle reproof seeks to reclaim the offender, claps a plaster on the sore, and then covers it with her hand, as we have seen Surgeons do. See the Note on Levite. 19.17. Lutherus commodius sentit quam loquitur, dum effervescit, said Cruciger: So Melancthon, Sciebam horridius scripturum Lutherum quam sentit. The sayings, doings of others are reverenter glossanda, to have a reverent, a fair, and favorable gloss put upon them, as one said once of the Pontifician Laws. This is love.

Vers. 13. In the lips of him, &c.] Grace is poured into his lips, as Psal. 45.2. and he pours it out as fast, for the good of others; who do therefore admire him, as they did our Savior, Luk. 4.22.

But a Rod is for the back] That since he will not hear the word, he may hear the Rod, and smart for his uncounsellableness, Mic. 6.9. He that trembleth not in hearing, shall be broken to pieces in feeling, saith Bradford.

Vers. 14. Wise men lay up knowledge] To know when to speak, and when to be silent. It is a great skill to be able to time a word, Isa. 50.4. to set it upon the wheels, Prov. 25.11. How forcible are right words? Job 6.25.

But the mouth of the foolish] An open mouth is a purgatory to the Master. Nemo stultus tacere potest, saith Solon. A fool tells all, saith Solomon. And, Ut quisque est dissolutissima vitae, ita est solutissimae linguae, saith Seneca. A fools bolt is soon shot, and as soon retorted ofttimes upon himself.

Vers. 15. The rich man's wealth, &c.] Wealthy worldlings think themselves simply the better and the safer for their hoards and heaps of riches. The best of us are more ready to trust in uncertain riches, than in the Living God, who giveth us all things richly to enjoy, 1 Tim. 6.17. Surely this should humble us, that riches that should be our rises to raise us up to God, or glasses to see the love of God in, our corrupt nature useth them as clouds, as clogs, &c. yea sets them up in God's place, and saith to the fine gold, Thou art my confidence, Job 31.24.

The destruction of the poor is their poverty] They are devoured by the richer Cannibals ( Psal. 14.4.) as the lesser fish are by the greater. Men go over the hedge where it is lowest. Poor and afflicted are joined together, Zeph. 3.12. So are to want, and to be abased, Phil. 4.12.

Vers. 16. The labor of the righteous, &c.] If the righteous man may but sweat out a poor living, get enough to bear his charges home to Heaven, have enough to serve his turn here, be it but food and raiment, he is content. Cibus & potus sunt divitiae Christianorum. The true Christian desires but meat and drink.

The fruit of the Wicked] Or the revenues of the wicked are wasted upon their lusts, which to seek to satisfy, is an endless labor: besides the danger of fathomless perdition, 1 Tim. 6.4.

Vers. 17. He is in the way of life] Rich fools refuse reproof; hold themselves above admonition (Tange montes & fumigabunt) and are therefore by the just judgment of God, led through a fools Paradise, into a true Prison. Divitibus ideo amicus de • st, quia nihil deest. Rich men have few faithful counsellors.

Vers. 18. He that hideth hatred, &c.] These are dangerous creatures that thus lie at the catch, and wait advantages to do a man mischief, as Cain dealt by Abel, Absalom by Amnon, Joab by Amasa, Judas by Jesus, Tuta frequensque via est, &c.

And he that uttereth a slander, is a fool] Because he hath no command of his passions, as the former seems to have, because close in cloaking his malice, who yet is a fool too before God.

Vers. 19. In the multitude of words] In multiloquio stultiloquium. Many words are hardly well managed. Non est ejusdem, saith one, It is seldom seen that a man of many words miscarries not.

But he that refraineth his lips] As Elihu did, Job 32.11. and as Epaminondas is worthily praised by Plutarch for this, quod nemo plura nosset, & pauciora loqueretur; that no man knew more, and spake less than he did.

Vers. 20. The tongue of the just is as choice silver] He scattereth pearls, Mat. 7.6. he throws abroad treasure, Mat. 12.35. even Apples of Gold in shrines of Silver, Prov. 25.11. I will turn to the people a pure language, saith God, Zeph. 3.9. a lip of excellency, Prov. 17.7. the language of Heaven. As William the Conqueror sought to bring in the French tongue here, by enjoining children to use no other in schools, Lawyers to practice in French; no man was graced, but he that spake French, &c.

The heart of the wicked is little worth] Est quasi parum, is as little as need to be. He is ever either hatching Cockatrice Eggs, or weaving Spiders Webs, as the Prophet hath it: Vanity or villainy is his whole study, and his daily discourse.

Vers. 21. The lips of the righteous feed many] A great house-keeper he is, hath his doors ever open; and though himself be poor, yet he maketh many rich, 2 Cor. 6.10. he well knows, that to this end God put Honey and Milk under his tongue, Cant. 3.11. that he might look to this Spiritual lip-feeding: to this end hath he communicated to him those rivers of water, Joh. 7.38. that they may flow from him, to quench that world of wickedness, that being set on fire of Hell, would set on fire the whole course of Nature, Jam. 3.6. They are empty vines that bear fruit to themselves, Hos. 10.1. Those are void houses, we say, where the doors daily open not. The people hung upon our Savior's lips, as the young Bird doth on the Damms bill, Luk. 19.43. Bishop Ridley preached every Lord's-day, and Holy-day, except letted by some weighty business: to whose Sermons the people resorted (saith Master Fox ) swarming about him like Bees, and coveting the sweet juice of his gracious discourses. Look how Joseph nourished his Fathers household with Bread according to their Families, or according to the mouths of their Families, Gen. 47.12. So doth the righteous man those of his own charge especially. Welfare Popery for that (saith a grave Divine.) I have heard old folks talk, that when in those days they had Holy-bread (as they called it) given them at Church, they would bear a part of it to those that did abide at home: So should Masters of Families carry home the bread of life to their Housholds.

But fools die for want of wisdom] By their either refusing or abusing the food of their souls (as the Pharisees) they pine away in their iniquities, Levite. 26.39.

Vers. 22. The blessing of the Lord it maketh rich] As is to be seen in the examples of the Patriarchs, Abraham, Isaac, Jacob, and others. Whereas there is a curse upon unlawful practices though men be industrious as in Jeho • achim, Jer. 22. And all our policies without prayer are but Arena sine calce, Sand without Lime, they will not hold together.

And he addeth no sorrow with it] Those three vultures shall be driven away that constantly feed on the wealthy worldlings heart; Care in getting, Fear in keeping, Grief in losing the things of this life. God giveth to his wealth without woe, store without sore, gold without guilt, one little drop whereof troubleth the whole sea of all outward comforts. Richard the third had a whole Kingdom at command, and yet could not rest in his bed for disquietment of mind. Polydor Virgil thus writes of his Dream that night before Bosworth -field: That he thought all the Devils in Hell pulled and hailed him in most hideous and ugly shapes, and concludes of it at last: I do not think it was so much his dream, as his evil conscience that bred those terrors.

Vers. 23. It is a sport to a fool to do mischief] He is then merriest, when he hath the Devil for his play-fellow: He danceth to Hell in his bolts, and is passing well a paid for his woeful bondage. Was he a Father or a Monster (think you) that playing with his own Child, for a pastime, put his thumbs in the boys eyes, and thrust out the balls thereof? This was Robert de Beliasme Earl of Shrewsbury in the reign of our Henry the first, Anno Dom. 1111. And what a mad sport was that of Joab and Abner, 2 Sam. 2.14. to see and set those youngsters of Helkath Hazzurim to sheath their swords in their fellows bowels? And that of Nero, who set the City of Rome on fire for his pleasure, whiles he plaid on his Harp the destruction of Troy?

But a man of understanding hath wisdom] Viz. For his sport or delight. It is his meat and drink, his Honey and Honey-comb, &c. Lib • nter omnibus omnes opes concesserim, ut mihi liceat, vi nulla interpellante, isto modo in literis vivere, saith Cicero. I would give all the wealth in the world, that I might live altogether in my Study, and have nothing to trouble me. Crede mihi extingui du • ce esset Mathematicarum artium studio, saith another; Believe me, it were a dainty death, to die studying the Mathematics. Nusquam requiem inven • nisi in libro & claustro, saith a third; All the comfort I have is in a Book, and a Cloister, or Closet. Mentior if my soul accord him not, saith learned Doctor Slatter. The old Lord Burley (Lord high Treasurer) to his dying day would carry always a Tullius Offices about him, either in his bosom or pocket. And the Emperor Charles the Fifth, took such delight in the Mathematics, that even in the midst of his whole Army, in his Tent, he sat close at his study; having for that purpose as his instructer, Turrianus of Cremona evermore with him. So sweet is the knowledge of Human Arts to those that have tasted them: How much more the knowledge of the Holy (which saith Agur, is to ascend up into Heaven, Prov. 30.3, 4.) to those mature ones, who by reason of use have their senses exercised to discern both good and evil? Heb. 5.14. See Psal. 119.103. Job 23.12. Rom. 7.22.

Vers. 24. The fear of the wicked shall come upon him] A sound of fear is in his ears: in prosperity the destroyer shall come upon him, Job 15.21. Pessimus in dubiis Augur Timor — Thus it befell Cain, Saul, Belshazzar, Pilate (who for fear of Caesar delivered up Christ to be Crucified, and was afterwards by the same Caesar kicked off the Bench; yea off the Stage of the world) those wicked Jews that feared that the Romans would come and take away both their place and Nation, John 11.48. which accordingly befell them some forty years after; at which time some of them also killed themselves, lest they should be taken by the enemy. The like may be said of our Richard the third, (see the Note on Vers. 22.) and Henry the Fourth of France, after his revolt to Popery. He being persuaded by the Duke of Sully, not to readmit the Jesuits, which had been banished by the Parliament of Paris, answered suddenly, Give me then security for my life: and afterwards admitted them into his bosom, making Father Cotton his Confessor, and using them ever with marvelous respect; yet was stabbed to the heart by Ravilliac, through their instigation. Excellent is that of Solomon, Prov. 29.25. The fear of man bringeth a snare: but who so putteth his trust in the Lord (as Hezekiah did, 2 King. 17.4, 5. and our King Edward the Sixth, and that peerless Queen Elizabeth) shall be safe.

But the desire of the righteous shall be granted] Provided that these be the lawful desires of honest hearts. If such ask and miss, it is because they ask amiss, Jam. 4.3. either they fail in the matter, as Moses in his desire to enter into the promised Land, or in the manner, as the Church in the Canticles, chap. 5.3. Virtutem exoptant, intabescuntque relicta, they would, and they would not: There is a kind of wambling willingness and velleity, but it boils not up to the full height of resolution for God, and utmost endeavor after the thing desired: Now affection without endeavor is like Rachel, beautiful but barren. Or lastly, they fail in the end, either of Intention, Jam. 4.3. or of Duration, Luk. 18.1. they draw not near with that true heart, Heb. 10.22. that is, content either to wait, or to want the thing desired, being heartily willing that God should be glorified, though themselves be not gratified. Let them but bring this true heart, and they may have anything. See the Note on Matth. 5.6.

Vers. 25. As the whirlwind passeth away] The whirlwind is terrible for the time, but not durable: Lo such is the rage of Tyrants and Persecutors. Nubecula est, cito transibit, said Athanasius of the Arian Persecution. Our Richard the third, and Queen Mary, had, as the bloodiest, so the shortest reigns of any since the Conquest: Bloody and deceitful men shall not live out half their days. Dioclesian, that cruel Persecutor, giving over his Empire, decreed to lead the rest of his life quietly. But he escaped not so: For after that, his house was wholly consumed with Lightning, and a flame of Fire that fell from Heaven; he hiding himself for fear of the Lightning, died within a little while after. Then terrors took hold on him as waters, a tempest stealeth him away in the night. The East wind carrieth him away and he departeth; and as a storm hurleth him out of his place; for God shall cast upon him, and not spare: he would fain flee out of his hand. Men shall clap their hands at him, and shall hiss him out of his place; as Job elegantly and emphatically sets it forth, Job 27.20, 21, 22, 23.

But the righteous is the everlasting foundation] Or, is the foundation of the world, as firm as the worlds foundation, which remains immovable. The Hebrews sense it thus, The righteous is the foundation of the world, which, but for their sakes, would soon shatter, and fall to ruin. Sanctum semen statumen terrae, Isa. 6.13. I bear up the pillars of it, saith David, Psal. 75.3.

Vers. 26. So is the sluggard to them that send him] Habent aulae suum cito, cito, What thou doest, do quickly, said our Savior to the Traitor. He cannot away with dullness and oscitancy in any of his, but condemns it in those slow things the Hebrews, Heb. 5.11. and commands them double diligence, Chap. 6.11, 12. Not slothful in business, fervent in spirit, serving the Lord, Rom. 12.11. A dull heart makes no riddance. Baruch accendit seipsum, Neh. 3.20. repairing earnestly, and so finished his task in shorter time. Let Ambassadors, Ministers, Messengers, &c. nimble up their business, or look for no thank. What a deal of content gave Cranmer to Henry the eighth, by his expediting the business of the Divorce both at home and abroad in foreign Universities? And what a deal of distaste gave Wolsey by the contrary?

Vers. 27. The fear of the Lord prolongeth days] Heb. Addeth days, viz. Beyond expectation or likelihood in a course of nature, Gen. 27.41. The days of mourning for my Father are at hand, said bloody Esau, and then will I slay my brother Jacob. But threatened men (if they fear God especially, Eccles. 8.12, 13.) live long. For even Isaac who died soonest, lived above fifty years beyond this. See the Note on Exod. 20.12.

But the years of the wicked shall be shortened] Be not overmuch wicked, neither be thou foolish: Why shouldest thou die before thy time? Eccles. 7.17. Sin brings death, and the worst of deaths, an unseasonable death, when it were better for a man to do anything than to die; for to such, death is a Trap-door to hell: And as their friends are scrambling for their goods, the worms for their bodies, so are the Devils for their souls.

Vers. 28. The hope of the righteous shall be gladness] The righteous doth not so fear God, verse. 2.7. but that he hopes in him also. See Psal. 130.4, 5. and that with such an hope as maketh not ashamed. Deo confisi nunquam confusi: The righteous hath hope in his death, Prov. 14.32. his Motto is, Cum expiro, spero, My hope lasts beyond life.

But the expectation of the wicked] As Esau came from hunting with his head full of hopes, but went away with his heart full of blanks, and his face full of blushing.

Vers. 29. The way of the Lord is strength] The joy of the Lord (that joy of hope, spoken of in the precedent verse) is their strength, Neh. 8. the peace of God within them, and the power of God without them bears up their spirits under whatsoever pressures; such can boldly say, It is well with me for the present, and it will be better hereafter.

But destruction] Such as they shall never be able, either to avoid, or to abide.

Vers. 30. The righteous shall never be removed] Or they shall not be removed forever, though for a while they may seem to be so.

But the wicked shall not inhabit the earth] God sits upon the circle of the earth, to shake them out thence, as by a Canvase.

Vers. 31. The mouth of the just, &c.] Heb. Buddeth forth, as a fruit-tree, to which the tongue is fitly and finely here resembled. Hence speech is called the fruit of the lips.

But the froward tongue shall be cut out] As a fruitless tree is cut down to the fire. Nestorius the Heretic his tongue was eaten off with worms. Arch-bishop Arundels tongue rotted in his head. From Miriams example, Num. 12. the Jew Doctors gather, that Leprosy is a punishment for an evil tongue, and in special for speaking against Rulers. The Lady de Breuse had by her virulent and railing tongue more exasperated the fury of King John (whom she reviled as a Tyrant and a Murderer) than could be pacified by her strange present (of four hundred Kine, and one Bull, all milk-white, except only the ears which were red) sent unto the Queen.

Vers. 32. The lips of the righteous] He carries, as it were, a pair of balances betwixt his lips, and weighs his words before he utters them. Et prodesse velens & delectare — willing to speak things both acceptable and profitable. The wicked throws out anything that lies uppermost, though never so absurd, obscene, defamatory, &c.

CHAP. XI. Vers. 1. A false Ballance is abomination]

SEe the Notes on Lev. 19.36. Deut. 25.15. This kind of fraud falls heaviest upon the poor, Amos 8.5. who are fain to fetch in everything by the penny. Hither may be referred corruptions in Courts, and partialities in Church-businesses. See that tremend charge to do nothing by partiality, or by tilting the balance, 1 Tim. 5.21. Those that have the balances of deceit in their hand are called Canaanites (so the Hebrew hath it) that is, mere natural men, Ezek. 16.3. that have no goodness in them, no not common honesty; they do not as they would be done by, which very Heathens condemned.

Vers. 2. When pride cometh] Where Pride is in the Saddle, Shame is on the Crupper, tanquam Nemesis a tergo. He is a proud fool, saith our English Proverb. Proud persons whiles they leave their standing, and would rise above the top of their places, they fail of their footing, and fall to the bottom.

But with the lowly is wisdom] Which maketh the face to shine. Pride proceeds from folly, and procures contempt. But God gives grace to the humble, that is, (as some sense it) good repute and report amongst men. Who am I? saith Moses, and yet who fitter than he to go to Pharaoh? He refused to be Pharaohs daughters Son; he was afterwards called to be Pharaohs God, Exod. 7.1. Ibn-Ezra observes, that the word here rendered lowly, signifies bashful, shame-faced, Qui prae vtrecundia sese abdunt, that thrust not themselves into observation. The humble man, were it not that the fragrant smell of his many virtues betrays him to the world, would choose to live and die in his self-contenting secrecy. Hence humility is by Bernard compared to the Violet, which grows low to the ground, and hangs the head downward, and besides, hides itself with its own leaves.

Vers. 3. The integrity of the upright shall guide them] An elegant allusion in the original. Their uprightness shall lead them whither they would, and secure them from danger: They fulfil the Royal Law, James 2.8. keep the Kings high-way, and so are kept safe, whiles those that go out of God's Precincts are out of his protection.

But the perverseness of transgressors] Of prevaricators, that run upon rough Precipices. These are by the Prophet Amos likened to horses running upon a rock, where first they break their hoofs, and then their necks, Amos 6.12.

Vers. 4. Riches profit not in the day of wrath] Neither their silver, nor their gold shall be able to deliver them in the day of the Lord's wrath, Zeph. 1.18. Isa. 13.7. Yea, they carried away the richer Jews, when the poorer sort were left to till the land, 2 King. 24. The great Caliph of Babylon (whom all the Mahometan Princes honored above all others, as the true successor of Mahomet, and the grand Oracle of their Law) being taken together with his City by the great Cham of Tartary, was by him set in the midst of his infinite Treasure, and willed to feed thereon, and make no spare; In which order the covetous wretch kept for certain days, miserably died for hunger, in the midst of those things, whereof he thought he should never have enough. Wherefore should I die being so rich? said that wretched Cardinal Henry Beauford Bishop of Winchester in Henry the sixths time. Fic, quoth he, will not death be hired? will money do nothing? His riches could not reprieve him.

But righteousness delivereth from death] See the Note on Chap. 10.2.

Vers. 5. The righteousness of the perfect] This is the same in effect with verse. 3. Nunquam satis dicitur, quod nunquam satis discitur.

But the wicked shall fall by his own wickedness] Or, In his own wickedness: he shall fall out of one wickedness unto another, whiles he draws iniquity with cords of vanity, and sin as it were with a cart-rope, Isa. 5.18. Thus Babylon's sins are said to reach unto Heaven, quasi concatenatus funis, Rev. 18.5. Therefore she is fallen, she is fallen, certo, brevi, penitus, nondum tamen. Flagitium & flagellum, ut acus & filum. Sin and punishment are inseparable companions.

Vers. 6. The righteousness of the upright shall deliver them] As Noah's integrity prevailed for his safety. Many are the troubles of the righteous; but, out of them all, they are sure to be delivered. No Country hath more venomous creatures, than Egypt, none more Antidotes: So godliness hath many troubles, and as many helps against trouble. As Moses hand, it turns a Serpent into a Rod: And as the tree that Moses cast into the waters of Marah, it sweeteneth the bitter waters of affliction: Well may it be called the Divine Nature: For as God brings light out of darkness, &c. so doth grace.

But transgressors shall be taken in their own naughtiness] Taken by their own consciences (those blood-hounds) and by the just judgments of God which they shall never be able to avoid or abide: Though now they carry themselves as if they were out of the reach of his Rod, or had gotten a protection.

Vers. 7. When a wicked man dieth, his expectation shall perish] He died perhaps in strong hopes of Heaven, as those seem to have done that came rapping and bouncing at Heaven-gates, with Lord, Lord, open unto us, but were sent away with a Non novi vos, Depart, I know you not, Mat. 7.

And the hope of unjust men] Etiam spes valentissima perit. So some render it; his most strong hope shall come to nothing. He made a bridge of his own shadow, and thought to go over it, but is fallen into the brook: He thought he had taken hold of God: but it is but with him, as with a child that catcheth at the shadow on the wall, which he thinks he holds fast, but he only thinks so.

Vers. 8. And the wicked cometh in his stead] Thus it befell Haman, and Daniel's enemies, and those inhumane Edomites, Lam. 4.21. And Herod with his Hacksters, Act. 12. It is a righteous thing with God, 2 Thes. 1.6, 7. though to men it seem an incredible paradox, and a news by far more admirable, than acceptable, that there should be such a transmutation of conditions on both sides, to contraries: But thus it falls out frequently. John Martin of Briqueras (a mile from Angrogne in France ) vaunted everywhere, that he would slit the Ministers nose of Angrogne. But behold himself was shortly after assaulted by a Woolf, which bit off his nose, so that he died mad thereof.

Vers. 9. An Hypocrite with his mouth destroyeth] That is, the flatterer, slanderer, evil counselor, but especially the Heretic; as the Valentinians, qui artificium habuerunt, quo prius persuaderent quàm docerent, by their Pithanology, by good words, and fair speeches, they deceive the hearts of the simple, Rom. 16.19. they bring men into the Lions mouth, as that old seducer did, by telling them of an Angel that spoke to them, and so make prize of them, Col. 2.8. and drag Disciples after them, Act. 20.30.

But through knowledge shall the just be delivered] He is too wise to be flattered, and too knowing to be plucked away with the error of the wicked, 1 Pet. 3.17, 18. Zanchius was set upon by Socinus; but the Heretic lost his labor. Wherefore add to your virtue knowledge, 2 Pet. 1.5. and have your senses exercised to discern good and evil, Heb. 5. ult.

Vers. 10. When it goeth well with the righteous] When they are set in place of Authority, all the Country fare the better for it. All cannot choose but do well, so long as thou rulest well, said the Senate to Severus the Emperor. And Ita nati estis (said he in Tacitus) ut bona malaque vestra ad rempublicam pertineant. Public persons are either a great mercy, or a great misery to the whole Country.

And when the wicked perish, there is shouting] For by their fall, the people rise; and their ruin is the repair of the City.

Vers. 11. By the blessing of the upright the City is exalted] This is given in as a reason of that public joy in the welfare of the just; Because they are of public spirits, and will by their good deeds, good doctrines, good counsels, and good prayers, promote the public good to their utmost. Catonis mores erant —Toti genitum se credere mundo. Saints are clouds, Heb. 12.1. that water the earth, as a common blessing.

But it is overthrown by the mouth of the wicked] Whether he be a seeds-man of sedition, or a seducer of the people, a Sheba, or a Shebna, a carnal Gospeller, or a godless Politician (whose drift is to formalize and enervate the power of truth, till at length they leave us a heartless and sapless Religion) one of these sinners may destroy much good, Eccles. 9.18.

Vers. 12. He that is void of wisdom despiseth his neighbor] Not remembering that he is his neighbor, cut out of the same cloth, the shears only going between, and as capable of Heaven as himself, though never so poor, mean, deformed, or otherwise despicable. None but a fool will do so, none but he that hath a base and beggarly heart of his own, as the words signify.

But a man of understanding holdeth his peace] That is, refraineth his tongue from such opprobrious language, speaketh the best he can of another, thinks with himself,

Vers. 13. A tale-bearer revealeth secrets] Heb. A Pedler, See the Note on Levite. 19.16. and on 1 Tim. 5.13. Si sapis arcano vina reconde cado. God forbids us to chaffer with these petty-chapmen, Prov. 20.19.

Concealeth the matter] Tacitus to him is the best Historian, primus in Historia. He is a rare friend, that can both give counsel, and keep counsel. One being hit in the teeth with his stinking breath, wittily excused it, that it was by reason of the many secrets committed to him, and concealed by him so long, till they were even rotten in his bosom.

Vers. 14. Where no counsel is, the people fall] As where no Pilot is, the ship miscarrieth. The Vulgar renders it, Ubi non est gubernator, corruit populus. Tyranny is better than Anarchy: And yet, Woe also to thee O Land, whose King is a child, that is, willful, and uncounsellable, as Rehoboam, who was a child at forty years old; when as his Father was a man at twelve. Age is no just measure of wisdom; and royalty without wisdom is but eminent dishonor. Solomon the wise chose him an excellent Council of state, whom Rehoboam refused to hear, being as much more willful than his Father, as less wise; all head, no heart, losing those ten tribes with a churlish breath, and returning to Jerusalem lighter by a Crown than he went forth. He and his green-headed Council was like Acribiades and his Army, where all would be Leaders, none Learners. Or it may be it was now in Israel, as once it was in Persia (and as now it is in Turkey, when the Great Turk stands at the dangerous door) where if any Counselor delivered anything contrary to the Kings mind, flagris caedebatur, he was chastised with Rods: Or as in Regno Cyclopico ubi 〈 in non-Latin alphabet 〉 , where no man cared for better counsel, but each one did what was good in his own eyes. Such cannot long subsist.

But in the multitude of Counselors] So they be good Counselors; better than Balaam was, better than Achitophel, better than those of Aurelius, by whom the good Emperor was even bought and sold. One special thing the Primitive Christians prayed for the Emperor, was, that God would send him Senatum fidelem, a faithful Council. There were in Josiah's days horrible abominations: And why? The Princes were as roaring Lions, the Judges Wolves, &c. Zeph. 3.3. Queen Elizabeth was happy in her Council (by whom she was most-what ruled) and grew amiable to her friends, and formidable to her enemies both at home and abroad. Wisdom is better than strength, saith Solomon; And, Romani sedendo vin • unt, said they of old. The welfare of a State is procured and preserved, not so much by a multitude of worthy Warriours, as of wise Counselors; as Cleon in Thucydides long since observed, and as we have blessedly found in this present Parliamentum benedictum, more truly so styled, than that was in the 25. of Edward the third.

Vers. 15. He that is surety for a stranger shall smart for it] Hebr. Shall break, prove a bankrupt. See the Notes on Chap. 6.1, 2, 3, &c.

Vers. 16. A gracious woman retaineth honor] Such a one as is set forth in Lemuels Lesson, Prov. 31. such as was Sarah, Deborah, Abigail, Ester, Queen Elizabeth, of whom a great French Princesse gave this Elogium, that she was gloriosissima, & omnium quae unquam sceptrum gesserunt felicissima foemina, the bravest and happiest woman that ever swayed Scepter. Piety, Sobriety, Purity, Charity, and Chastity (maugre the venomous tongues of all Hell-born slanderers, such as Sanders, Rhiston, and other Romish railers, and dead Doggs that barked against her) were her inseparable companions: never suffering any Lady to approach her sacred presence, of whose stain she had but the least suspicion.

And strong men retain riches] By their industry and good husbandry: that they may maintain their Wives honor, and bear up their port according to their place. Others render it, Improbi apprehendunt divitias. Wicked men catch at wealth, sc. in the choice of their wives. And indeed among Suters, both in Love and in Law, Money is a common medler, and commonly drives the bargain and business to an upshot.

Vers. 17. The merciful doth good to his own soul] His chief business is with and for himself: how to set all to rights within, how to keep a continual Sabbath of soul, a constant composedness. He will not violate his Conscience to get or retain riches, as verse. 16. or purchase earth, with the loss of heaven. And in as much as the body is the souls servant (and should therefore be neither supra negotium, nor infra negotium, but par negotio, fit for the souls business) it ought not to be pined or pinched with penury, and over-much abstinence, as those Impostors, Coloss. 2.23. and our Popish Merit-mongers that starve their Genius, and are cruel to their own flesh. These shall one day hear, Who required these things at your hands?

Vers. 18. The wicked worketh a deceitful work] By defrauding his Genius, and afflicting his flesh (as verse. 17.) he thinks he doth a very good work; (some Emperors have left their Thrones, and thrust into a Monastery, there to macerate themselves with much fasting and coarse clothing, out of an opinion of promoting their souls health thereby.) But bodily exercise profiteth little, 1 Tim. 4.8. And as the pride of Virginity is as soul a sin as impurity▪ so is it in this case. The Formal faster loseth his labor, Isa. 58.3. Zach. 7.5. In seventy years they kept sevenscore Fasts in Babylon: yet amongst them all not one Fast to God. There are that render it thus, Improbus comparat premium falsum, The wicked gets a false reward: all that he hath is but the things of this life, quae nec vera sunt, nec vestra. For the very fashion of this world passeth away: And surely, every man walketh in a vain show, or shadow, surely he disquieteth himself in vain: he heapeth up riches, and knows not who shall gather them, Psal. 39.6. They that dignity in Mines, or labor in Mints, have gold enough about them, but are little the better for it. A Sumpter-horse bears much treasure on his back all day: but is cased of it at night, and turned into the Stable with his back full of galls and bruises. So shall it be with wicked rich men at death: so, that they have no great bargain of it.

But to him that soweth righteousness] And so soweth upon blessings (as the Apostles Greek hath it, 2 Cor. 9.6. See the Note there, and on Gal. 6.7, 8.) upon well watered places, Eccles. 11.1. To such shall be a sure reward: Only he must have patience; and not look to sow and reap, all in one day. Jam. 5.7. See the Note there.

Vers. 19. As righteousness tendeth to life] Hebr. Lives, for godliness hath the promise of the life that now is, and of that which is to come. 1 Tim. 4.8. And this is that sure reward spoken of in the former verse: For he that soweth to the Spirit, shall of the Spirit reap life everlasting, Gal. 6.8. which indeed is the only life that deserveth so to be called and counted.

So he that pursueth evil] That follows it hot-foot, as Asael followed Abner, that is wholly carried after it, and thinks to have a great catch of it, that works all uncleanness with greediness, Ephes. 4.19. This the Prophet calls a spirit of whoredom, a strong inclination, a vehement impetus to that and other sins, an adding drunkenness to thirst, rebellion to sin, till wrath come upon them to the utmost. Hell gapes for such sinners.

Vers. 20. They that are of a froward heart, &c.] Not only those that pursue and practice wickedness, but they also that harbor it in their hearts, are hated of God, Luk. 16.15. A man may die of inward bleeding: a man may be damned for contemplative wickedness. Jer. 4.14. The Schools do well observe, that outward sins are majoris infamiae, but inward heart-sins are majoris reatus, as we see in Devils.

But such as are upright in their way] The Antithesis requires that he should say, such as are upright in heart. But he chooseth rather to say in their way, not only because a good heart ever makes a good life, but to meet with such as brag of the goodness of their hearts, when their lives are altogether loose and licentious. Whereas holiness in the heart (as the Candle in the Lanthorn) well appears in the body; These boasters are ignorant, Revel. 3.17. proud, John 9.41. carnal, Rom. 8.6. therefore stark naught. Prov. 19.2.

Vers. 21. Though hand join in hand, &c.] Hebr. Hand to hand, that is, out of hand, by and by, as some interpret it. Munster renders it. Though plague follow upon plague, the wicked will not amend. Others, though there be a combination, a conspiracy of wicked doers, as if (Giant-like) they would fight against God, and resist his wrath, yet they shall never be able to avert or avoid it. The wicked shall be turned into Hell, yea whole Nations that forget God, Psal. 9.17. God stands not upon multitudes: he buried the old World in one universal grave of waters. And turning the Cities of Sodom and Gomorrah into ashes, condemned them with an overthrow, 2 Pet. 2.6. This is a good sense. Howbeit I cannot but incline to those that expound Hand to hand, for Father and Child, in regard of the following hemistich, But the seed of the righteous shall be delivered. As if the Prophet should say. The wicked traduce a cursed stock of sin to their Children, and shall therefore be punished in their own person, or at least in their posterity. Psal. 49.11, 13, 14. This their way is their folly: yet their posterity approve their sayings. Therefore like sheep they are laid in the grave, death shall feed on them, &c.

Vers. 22. As a Jewel of gold in a Swines snout] It is a small praise saith one, to have a good face and an evil nature. No one means, saith another, hath so enriched Hell as beautiful faces. Aureliae Orestillae praeter formam nihil unquam bonus laudavit, saith Salust. In Aurelia Orestilla, there was nothing praise-worthy but her beauty. Art thou fair? saith an Author: be not like an Egyptian Temple, or a painted Sepulcher. Art thou foul? let thy soul be like a rich pearl in a rude shell.

So is a fair woman which is without discretion] Sic dignitas in indigno est ornamentum in luto, saith Salvian. Fair and foolish ones abuse their beauty to pride and incontinency, and so give occasion to some Diogenes to say, O quam bona domus & malus hospes. O fair house, but ill inhabitant.

Vers. 23. The desire of the righteous is only good] i. e. So far as he is righteous, or spiritual; he delights in the Law of God after the inward man, willing in all things to live honestly, Heb. 13.18. Evil motions haunt his mind otherwhiles, but there they inhabit not. Lust was a stranger to David, as Peter Martyr observes out of Nathan's Parable; There came a Traveler to this rich man, 2 Sam. 12.4. The main stream of his desires, the course and current of his heart ran upon God and godliness, Psal. 119.4, 5. And Psal. 39.1, 3. He resolved to do better than he did. The spirit ever lusteth against the flesh; howbeit when the flesh gets the wind and hill of the spirit, all is not so well carried. As the Ferry-man plies the Oar, and eyes the shore home-ward where he would be; yet there comes a gust of wind that carries him back again: so it is oft with a Christian. But every man is with God so good as he desires to be. In vita libro scribuntur qui quod possunt faciunt, et si quod debent, non possunt. They are written in the book of life, that do what good they can, though they cannot do as they would.

But the expectation of the wicked is wrath] i. e. The good they expect proves to be indignation and wrath, tribulation and anguish, Rom. 2.8, 9. woeful perplexities and convulsions of soul, which will be so great and so grievous, as will make them rave and rage with madness and fury, especially because they looked for a better state.

Vers. 24. There is that scattereth, and yet increaseth] Bounty is the most compendious way to plenty; neither is getting, but giving the best thrift. The five loaves in the Gospel, by a strange kind of Arithmetic, were multiplied by Division, and augmented by Substraction. So it will be in this case.

But it tendeth to poverty] St. Austin descanting upon those words, Psal. 76.5. They have slept their sleep, all the rich men, and have found nothing in their hands (for so he reads that Text) And why is this? saith He, Nihil invenerunt in manibus suis, quia nihil posuerunt in manu Christi. They found nothing in their own hands, because they feared to lay up anything in Christ's hands. Manus pauperum gazophylacium Christi, saith another Father; The poor man's hand is Christ's treasury.

Vers. 25. The liberal soul shall be made fat] See the Note on Matth. 5.7. and my Common-place of Alms.

Vers. 26. The people shall curse him] i. e. Complain and cry out of him; as the people of Rome did of Pompey in another case. Nostrâ miseriâ tu es Magnus. In another case, I say, for in this I must acquit him, remembering that speech of his, when, being by his office to bring in Corn from a far Country for the people's necessity, and wished by his friends to stay for a better wind, he hoysed up sail, and said, Necesse est ut eam, non ut vivam; There is a necessity of my going, not so of my life; If I perish, I perish. Hence he was the people's Corculum, or Sweet-heart, as it is said of Scipio Nasica.

Vers. 27. He that diligently seeketh good] Hebr. He that is up betime to promote the public good, as Joseph, who came not in till noon to eat meat, as Nehemiah, who willingly brake his sleep, and traded every talent for his people's comfort: As Scipio Africanus, who usually went before day into the Capitol in cellam Jovis, and there stayed a great while, quasi consultans de Rep. cum Jove, as consulting with his God about the Weal-public; whence his deeds were pleraque admiranda, saith mine Author, amiable and admirable, the most of them. And as Daniel, who though sick, yet rose up, and did the Kings business, Chap. 8.27.

It shall come to him] It shall come certainly, suddenly, irresistibly, and (as we say of foul weather) unsent for; God will say to such as Aulus Fulvius did to his traiterous son, and then slew him, Non Cat • linae te genui, sed patriae. The Lord shall pour upon him, and not spare, because he cruelly oppressed, spoiled his brother by violence, and did that which is not good among his people, therefore he shall die in his iniquity, Ezek. 18.18.

Vers. 28. He that trusteth to his riches shall fall] Riches were never true to any that trusted to them. The rich Churl that trusted and boasted that he had much goods laid up in store for many years, when, like a Jay, he was pruning himself in his boughs, he came tumbling down with the arrow in his side, Luke 12.15, 16. &c. So did Nebuchadnezzar, Belteshazzar, Herod, &c. The righteous also shall see and fear, and laugh at such a one, saying, Loe this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in his wickedness, Psal. 52.6, 7. But I am like a green Olive tree, &c. verse. 8. Agreeable whereunto is this that follows here. But the righteous shall flourish as a branch, whiles the wicked, Foenea quadam felicitate temporaliter florent, & exoriuntur ut exurantur, flourish and ruffle for a time, but shall be soon cut down like the grass, and wither as the green herb.

Vers. 29. He that troubleth his own house] Either by prodigality, or excessive parsimony, Prodigi singulis auribus bina aut terna dependent patrimonia, saith Seneca, we have known great Rents soon turned into great Ruffes, and Lands into Laces. For parsimony and cruelty, see the Note on Chap. 15.27.

Shall inherit the wind] That is, shall bring all to nothing; as he did that having wasted his estate, vainly vaunted that he had left himself nothing, praeter coelum & coenum. His substance shall fly up like smoke into the air, and nothing be left to maintain him on earth. And when all his goods are gone, his liberty must go after (for this fool shall be servant to the wise in heart) if not, his life; as that notorious unthrift Apicius, who having eaten up his estate, and finding by his account that he had no more than two hundred thousand Crowns remaining, thought himself poor, and took down a glass of poison.

Vers. 30. The fruit of the righteous is a tree of life] i. e. The commodities and comforts that one may every way receive from a righteous person (for est aliquid quod à viro bono etiam tacente discas, saith Seneca, somewhat a man may learn from a good man, even when he says nothing) are more than can be imagined. Plutarch reporteth, that the Babylonians make three hundred and threescore several commodities of the Palm-tree, and do therefore greatly honor it. Should not we much more honor the multivarious gifts of God in his righteous ones for our good? For whether it be Paul, or Apollo, or Cephas — All is ours, 1 Cor. 3.

And he that winneth souls] And useth singular art and industry therein, as Fowlers do to take birds (for so the Hebrew word imports) or Fisher-men fishes, He is wise, and wiseth others, as Daniel hath it, Chap. 12.3. he is just, and justifieth others, he shall save a soul from death, Jam. 5.20. He shall shine as a star in heaven. And this is instanced as one special fruit of that tree of life mentioned in the former Hemistich: This is a noble fruit indeed, since one soul is more worth than a world, as he hath told us, who only went to the price of it, Matth. 16.26.

Vers. 31. The righteous shall be recompensed] i. e. Chastened, afflicted, judged of the Lord, that they may not be condemned with the world, (for their sufferings are not penal, but medicinal, or probational) and they have it here in the earth (which is their house of Correction) not in Hell.

Much more the wicked] Nahum 1.9. Non surget hic afflictio, these shall be totally and finally consumed at once. See the Note on 1 Pet. 4.17, 18. See also my Love-tokens, pag. 69. &c.

CHAP. XII. Vers. 1. Whoso loveth instruction, loveth knowledge.]

HEre is shown, that Adversity is the best University, saith an Interpreter. Schola crucis, schola lucis, Corrections of instruction are the way of life. Men commonly beat and bruise their links, before they light them, to make them burn the brighter. God first humbles whom he means to illuminate; as Gideon took thorns of the wilderness and briers, and with them he taught the men of Succoth, Judge. 8.16. See my Treatise on Rev. 3.19. pag. 152. &c. Mr. Ascham was a good school-master to Queen Elizabeth, but affliction was a better, as one well observeth. That verse was much in her mouth.

But he that hateth reproof] Whether it be by the rebukes of men, or the Rod of God, he is brutish: tardus est, he is fallen below the stirrup of reason, he is a beast in man's shape; nothing is more irrational than irreligion. That sapless fellow Nabal would hear nothing; there was no talking to him, no dealing with him; but as Horse and Mule that have no understanding, Psal. 32.9. Basil complains of the Western Churches, that they were grown so proud, ut quid verum sit neque sciant, neque sustineant discere, that they neither knew what was truth, nor would be taught better. Such are near to ruin, and that without remedy, Prov. 29.1. See the Note there.

Vers. 2. A good man obtaineth favor of the Lord] Or, Hath what he will of God, id quod vult a domino impetrat; quia ejus voluntas est ipsissima Dei voluntas, nec aliud vult. Thus Mercer out of Rabbi Levi. Thus it is written of Luther, that by his prayers he could prevail with God at his pleasure. When great gifts were offered him, he refused them with this brave speech, Valde protestatus sum me nolle sic satiari à Deo. I solemnly protested to God, that I would not be put off with these low things. And on a time praying for the recovery of a godly useful man, among other passages, he let fall this transcendent rapture of a daring Faith, Fiat mea voluntas, Let my will be done; and then falls off sweetly, Mea voluntas, Domine, quia tua; My will, Lord, because thy will. Here was a good man, here was a blessed man; according to that Rule, Beatus est qui habet quicquid vult, & nihil male vult. Blessed is he that hath what he will, and wills nothing but what he should.

But a man of wicked devices] Such as no good man is; he doth not plot or plow mischief, he doth not cater and make provision for the flesh, Rom. 13. there is no way of wickedness found in him; the peace is not broken betwixt God and him, because his mind never yields to sin, Rom. 7.25. he walks not after the flesh, but after the spirit, therefore no condemnation, Rom. 8.1. If an evil thought haunt his heart (as eftsoons it befalls) it is the device of the man, he is not the man of such devices. The wicked (on the contrary) is wholly made up of sinful thoughts and purposes, and is in the midst of them; therefore God will call him to an heavy reckoning, Jer. 6.19. Rev. 2.23.

Vers. 3. A man shall not be established by wickedness] For he lays his foundation upon fire-work, and brimstone is scattered upon his house top: if the fire of God from Heaven but flash upon it, it will be all on a light flame immediately. He walks all day upon a mine of gun-powder; and hath God with his armies ready to run upon the thickest bosses of his buckler, and to hurl him to Hell. How can this man be sure of anything? Cain built Cities, but could not rest in them. Ahab begat seventy sons, but not one successor in the Kingdom. Phocas having built a mighty wall, heard from Heaven; Though thy walls were as high as Heaven, sin is under it, and will subvert it. 〈 in non-Latin alphabet 〉 . Sin hath no settledness.

But the root of the righteous shall not be moved] For though shaken with winds, yet they are rooted as trees: like a Ship at Anchor, they wagg up and down, yet remove not. God is my Rock, I shall not be greatly moved, Psal. 62.2. Nay, I shall not be moved at all, verse. 6. the gates of Hell cannot do it, Mat. 16.18. None can take them out of God's hands, John 10.28. for he hath laid help upon one that is mighty, Psal. 89.19.

Vers. 4. A virtuous woman is a Crown to her husband] Heb. A valiant woman, an able housewife, such as Bathsheba commends to her son, Chap. 31. and as Paul describes, Tit. 2.4, 5. She is said to be a Crown to her husband, not a Ring for his finger, or a Chain of gold for his neck, but a Crown or Garland for his head, a chief and choice Ornament, as Sarah was to Abraham, as Livia to Augustus, as Placilla to Theodosius, as Nazianzens Mother to her Husband &c.

Is as rottenness in his bones] Not a disgrace only to him, but a disease, and such a disease, as is far worse than a quartan Ague: for there be two good days for one bad; but here a continual pain, and hardly curable. The wise man here expresseth the mischief of an evil wife, by a very apt similitude. And that of Jerome is not much behind it, Sicut in ligno vermis, ita perdit virum suum uxor malefica. As the worm eats into the heart of the tree, and destroys it, so doth a naughty wife her husband. All evils (as elements) are most troublesome, when out of their proper place, as impiety in Professors, injustice in Judges, dishonor and discomfort in a wife, &c.

Vers. 5. The thoughts of the righteous are right] He feeds his thoughts upon the best objects; those especially mentioned in that little Bible, Phil. 4.8. Finally brethren, whatsoever things are true, whatsoever things are honest, &c. if there be any virtue, if there be any praise, think on these things. If worse, break in, as they will, he justles them out, and rids the room of them. See the Note on Chap. 11.23.

But the counsels of the wicked are deceit] Not their rash thoughts only, but also their deliberate ones are how to circumvent others, or to cloak their own wickedness. Every imagination, the whole frame of their thoughts is evil, only evil, and continually evil. If good thoughts look into a wicked heart, they stay not there, as those that like not their lodging: The flashes of lightnings may be discerned into the darkest prisons. The light that shines into an holy heart, is constant, like that of the Sun, which keeps due times, and varies not the course for any of these sublunary occasions.

Vers. 6. The words of the wicked are to lie in wait for blood] As they think not, so neither speak they the language of the righteous. Ye are the light of the world; and because the light stands in the light of their wicked ways, as the Angel in Balaam's way to his sin, therefore they hate the Saints; and (as all hatred is bloody) seek their lives, mixing cruelty with their craft, as Cain, Herod, Julian, &c. The old Serpent lends them his seven heads to plot, and his ten horns to push. Their own study and exercise also hath made them expert and skillful in their hellish trade; and the taste of blood hath made them as hungry as hounds after it. Thus I kept the ban-dogs at staves end (said Nicholas Shetterden, Martyr) not as thinking to escape them, but that I would see the Foxes leap above ground for my blood, if they can reach it (so it be the will of God) yet we shall see them gape and leap for it.

But the mouth of the upright shall deliver them] Shall defend harmless men that are helpless, Prov. 24.11. Hence those many Apologies of Tertullian, Apollonius, Arnobius, and others for the Primitive Christians under persecution. Hence we had that unparralleld piece, Calvin's Institutions, which was written upon this occasion. Francis King of France, willing to excuse his cruelty exercised upon his Protestant Subjects, to the German Princes (whose friendship he then desired) wrote to them, that he only punished Anabaptists for their contempt of the Scriptures, and of all Civil Government. Calvin (though then but five and twenty years of age) not able to bear that blur cast upon the Reformed Religion under the name of those Sectaries, set forth that excellent work, as well to vindicate the truth, as to plead for the innocence of those that professed it.

Vers. 7. The wicked are overthrown, and are not] Say that the righteous cannot prevail by their Apologies for themselves and others, God will take the matter into his own hand, and avenge them, Luk. 18.7. as he did the Primitive Christians, and the French Protestants, upon their merciless Persecutors.

But the house of the righteous shall stand] God's house the Church shall (as the Gloss applies this Text) The mountain of the Lord shall be exalted above all mountains. The Church, as it is highest in the favor of God, so it shall be highest in itself: when the enemies shall be in that place that is fittest for them, the lowest, that is the footstool of Christ. There is a Council in Heaven will dash the mould of all contrary Counsels upon earth, Psal. 2. Gaudeo quod Christus dominus est: alioqui totus desperassem. I am glad yet that Christ is King: For otherwise I should have been utterly out of hope, writes Miconius to Calvin, upon the view of the Churches enemies.

Vers 8. A man shall be commended according to his wisdom] And all wisdom consists in this, Ut Deum quis cognoscat & colat, saith Lactantius, That a man rightly know and worship God. This did not Apollonius, whom yet Philostratus commendeth, that he was non doctus, sed natus sapiens, not instructed, but born wise. (See the contrary, Job 11.12) Nor Archimides, who yet had the name and note (saith Plutarch ) of a Divine, and not Human wisdom. Nor Aristotle, whom yet Averroes admires as the very Rule and Copy that Nature invented, wherein to set forth the utmost of Human perfection: And further saith, that his doctrine was the chiefest truth, and his understanding the utmost extent of human wisdom. These were wise, I confess, in their generations, and so accounted: But by whom? Not by Saint Paul; he had another opinion of them. See Rom. 1.22, 23. 1 Cor. 2.6. Not by our Savior, Matth. 11.25. Not by any that are rightly instructed to the Kingdom of Heaven, and have their senses exercised to discern good and evil. The Italians arrogate to themselves the monopoly of Wisdom, in that Proverb of theirs, Italus sapit ante factum, Hispanus in facto, Germanus post factum. Italians, say they, both seem and are wise: whereas Spaniards seem wise, and are fools; French-men seem fools, and are wise; Portugals neither are wise, nor so much as seem so. Thus the Jesuits (those great Clerks, Politicians, and Wisards of the world) do vaunt that the Church is the soul of the World, the Clergy of the Church, and they of the Clergy. But what saith that great Apostle that knew more than twenty of them? He that glorieth, let him glory in the Lord: for not he that commendeth himself is approved, (no nor he whom the world cries up for a wise man) but he whom the Lord commendeth, 2 Cor. 10.18.

But he that is of a perverse heart] As all are that are not heavenly-wise, and that show not out of a good conversation their works with meekness of wisdom, Jam. 3.13, 17. But so did none of those Heathen Sages, whom God for their unthankfulness, gave up unto vile affections, and vicious conversation; and so set a Noveri • t Universi, as it were, upon them, Know all men, that these men know nothing aright, and as they ought to know; professing themselves to be wise, they proclaim themselves fools.

Vers. 9. Better is he that is despised] Viz. Of others, and hath no extraordinary opinion of himself, but sticks close to his business, and hath help at hand when he pleases, a servant at his beck and check. This was the case of Galleacius Caracciolus that noble Marquess, in his exile at Geneva for conscience sake. See his life set forth in English by Mr. Crashaw.

Than he that honoreth himself and lacketh bread] That standing upon his Pantofles, and boasting of his Gentility (as those Spanish Hidalgoes ) ruffle it out in brave apparel, but hath not a penny in his purse, yea, not sometime food sufficient to put in his belly. Spaniards are said to be impudent braggers, and extremely proud in the lowest ebb of fortune. If a Spaniard have but a Capon, or the like good dish to his supper, you shall find the feathers scattered before his door the next morning.

Vers. 10. A righteous man regardeth the life of his beast] There be beasts ad usum, & ad esum. Some are profitable alive, not dead, as the Dog, Horse, &c. Some dead, not alive, as the Hog: some both, as the Ox. There is a mercy to be shown to these dumb Creatures, as we see in Eleazar, Gen. 24.32. And the contrary in Balaam, who spurred his Ass till she spake, Numb. 22.27. Otherwise we shall make them groan under the bondage of our corruption, Rom. 8.21. and he that hears the young Ravens, may hear them: for he is gracious. The restraint that was of eating the blood of dead beasts, declared, that he would not have tyranny exercised on them whiles they are alive.

But the tender mercies of the wicked] If any such thing there were; but they have no such bowels left, with Judas, no such tenderness, scarce common humanity: Cannibal-like, they eat up God's people as they eat bread, feeding upon them alive, and by degrees; and dealing by them as the cruel Spaniards do by the Indians; They suppose they show the wretches great favor, when they do not for their pleasure whip them with cords, and day by day drop their naked bodies with burning Bacon, which is one of the least cruelties that they exercise toward them. In the sixth Council of Toledo it was enacted, that the King of Spain should suffer none to live within his Dominions that profess not the Roman Catholic Religion. In pursuance of which Decree, Philip King of Spain said, he had rather have no Subjects than Protestants: And out of a bloody zeal suffered his eldest Son Charles to be murdered by the cruel Inquisition, because he seemed to favor that profession. When the Spaniards took Heidelburg, they took Monsieur Mylius an ancient Minister: and after they had abused his Daughter before his eyes, tied a small cord about his head, which with truncheons they wreathed about till they squeezed out his brains. What should I speak of the French Massacres, and late Irish immane and monstrous murders, equalling it not, exceeding that at Athens, taken by Sylla, which yet, saith Appian, was 〈 in non-Latin alphabet 〉 , a merciless Massacre: Or that of Prolomeus, Lathurus King of Egypt, who slew thirty thousand Jews at once, and forced the rest to feed upon the flesh of their slain fellows: Or lastly, that of the Jews committed upon the inhabitants of Cyrene, whom they not only basely Butchered, but afterwards ate their flesh, drank their blood, and clothed themselves with their Skins, as Dio relates in the Life of Trajan the Emperor?

Vers. 11. He that tilleth his Land shall be satisfied, &c. This is true of all other lawful Callings manual or mental, the sweat of the brow or of the brain. Sin brought in sweat, Gen. 3.19. and now not to sweat increaseth sin; Men must earn their bread before they eat it, 2 Thess. 3.12. and be diligent in their Callings to serve God and Men, themselves and others, with the fatness, and sweetness thereof; and then they have the promise, they shall be fed, Psal. 37.7.

But he that followeth vain persons, &c.] It is hard to be a good fellow and a good husband too. Qui aequo animo malis immiscetur, malus est, saith one, He that delights in bad company cannot be good.

Vers. 12. The wicked desireth the net of evil men] i. e. He so furiously pursueth his lusts, as if he desired destruction, as if he would out-dare God himself; as if the guerdon of his gracelesness would not come time enough, but he must needs run to meet it. Thus Thrasonical Lamech, Gen. 4.23. thinks to have the odds of God, seventy to seven. Thus the Princes of the Philistines, (whilome plagued) came up to Mizpah against Israel (who were there drawing water, i. e. weeping abundantly before the Lord • ) as it were to fetch their bane. Thus Pope Julius the third will have his Pork-flesh, all despito de dio. And Doctor Story will curse Queen Elizabeth in his daily grace afore meat, and yet say in open Parliament, that he saw nothing to be ashamed of, much less to be sorry for, but that he had done no more against the Heretics, yea against the Queen herself in the days of her sister Mary. This Story escaping out of Prison, got to Antwerp, and there received Commission under Duke D' Alva to search all ships coming thither, for English books. But one Parker an English Merchant, trading to Antwerp, laid his net fair to catch this foul bird, causing secret notice to be given to Story, that in his ship were store of heretical books, with other intelligences that might stand him instead. The Canonist conceiving that all was cock-sure, hasted to the ship, where with looks very big upon the poor Mariners, each Cabin, Chest and corner above-board were searched, and some things found to draw him further on; so that the hatches must be opened, which seemed to be unwillingly done, and great signs of fear were shown by their faces. This drew on the Doctor to descend into the hold; where now in the Trap the Mouse might well gnaw, but could not get out; for the hatches went down, and the sails hoysed up, which with a merry gale were blown into England, where ere long he was arraigned and condemned of high Treason, and accordingly executed at Tiburn, as he had well deserved.

Vers. 13. The wicked is snared by the transgression of his lips] His heart is oft so full of venom that it cannot be hid, but blisters his tongue, and breaks out at his lips to his own ruin, as it befell Story, Campian, Garnet, and other Popish poisonful Spiders, who were swept down by the hand Justice, and drew their last thread in the Triangle of Tiburn. Detexit facinus fatnus, & non implevit; as Tacitus saith of one that was sent by the Senate to dispatch Nero, but bewrayed, and betrayed himself.

But the just shall come out of trouble] They suffer sometimes for their bold and free invectives against the evils of the times, or otherwise for discharging their consciences, but they shall surely be delivered. There is yet one man (saith Ahab) Micaiah the son of Imlah, by whom we may inquire of the Lord, but I hate him, for he doth not prophesy good concerning me, but evil. It is very probable that Micaiah was that disguised Prophet, who brought to Ahab the fearful message of displeasure and death for dismissing Benhadad; for which he was ever since fast in Prison, deep in disgrace. But God with the temptation made a way for him to escape. So he did for Peter, Act. 12. Paul, 2 Tim. 4. All the Apostles, Act. 4. John the Baptist indeed was without any law, right, or reason beheaded in prison, as though God had known nothing at all of him, said George Marsh the Martyr. And the same may be said of sundry other faithful witness to the truth, but then by death they entered into life eternal. Mors fuit aerumnarum requies, which was Chaucers Motto; besides that, heaven upon earth they had during their troubles. Philip Lansgrave of Hesse, being a long time prisoner under Charles the fifth, was demanded what upheld him all that while, Respondit, divinas consolationes Martyrum se sensisse, he answered, that he had felt the divine comforts of the Martyrs. The best comforts are usually reserved for the worst times.

Vers. 14. A man shall be satiated with good, &c.] There are empty Vines that bear fruit to themselves, Hos. 10.1. And as empty Casks sound loudest, and base metal rings shrillest: so many empty Tatlers are full of discourse, sed cui bono? as he said. Plato and Xenophon thought it fit and profitable that men's speeches at meals should be written. And if Christians should so do, what kind of books would they be? And yet for every idle word account must be given; as for every good word there is a book of remembrance. Much fruit will redound by holy speeches, to ourselves, much to others. Paul showeth that the very report of his bands did a great deal of good in Caesars house. A poor captive Maid was the means of Naaman's conversion: As afterwards the words of his servants were greater in operation with him, than the words of the great Prophet Elisha. One seasonable truth, falling upon a prepared heart, hath oft a strong and sweet influence. Sometimes also, though we know that which we ask of others as well as they do; yet good speeches will draw us to know it better, by giving occasion to speak more of it, wherewith the Spirit works more effectually, and imprints it deeper, so that it shall be a more rooted knowledge than before; for that satiates the soul that is graciously known; and that is graciously known, that the Spirit seals upon our souls. In the morning therefore sow thy seed, and in the evening with-hold not thy hand, for thou knowest not whether shall prosper, this or that, or whether they both shall be alike good, Eccles. 11.6.

And the recompense of a man's hands shall be given unto him] He shall eat the fruit of his doings, Isa. 3.10. For the talk of the lips (if that be all) tendeth only to penury, Prov. 14.13. Nos non eloquimur magna, sed vivimus, said they of old. Origen's teaching and living were said to be both one. He cannot look to be satisfied with good by the fruit of his mouth, qui operibus destruit quod recte docet, who says one thing, and doth another. A smooth tongue, and a rough hand carries away double judgment.

Vers. 15. The way of a fool is right in his own eyes] He thinks his own wit best, Consilii satis est in me mihi, he will not part with his Commonwealth of babbles, for the Tower of London. And such a fool is every natural men, Job 11.12. wise enough, haply in his generation (so is the Fox too) wise with such a wisdom, as (like the Ostrich-wings) makes him out-run others upon earth, and in earthly things, but helps him never a whit towards heaven; nay hinders him, and hangs in his light, as it fared with the Pharisees, Matth. 21.31. Of such it may be said, as Quintilian said of some over-weeners of themselves, that they might have proved excellent Scholars if they had not been so persuaded already; so might many have been wise, if they had not been conceited of their own wisdom; and saved, if not over-well persuaded of their good estate to Godward. They clasp and hug the barn of their own brain with the Ape, till they strangle it.

But he that hearkeneth to counsel is wise] He that suspecting his own judgment, takes advice of wiser than himself, seldom miscarries. There is that self-love in many, that they think their Mole-hill a Mountain, their Kestril an Eagle, their Goose a Swan. And being self-conceited, they love to be flattered. Not so the wise man; he knows that humanum est errare. And that Triste mortalitatis privilegium est licere aliquando peccare. He is therefore glad of good counsel, and thankful for a seasonable reproof. Let the righteous smite me.

Vers. 16. A fools wrath is presently known] He hath no power over his passions. Hence 〈 in non-Latin alphabet 〉 a fool, and 〈 in non-Latin alphabet 〉 suddenly, rashly, is from the same root. Like Tow, he is soon kindled, like a pot, he soon boils, and like a candle whose tallow is mixed with brine, as soon as lighted he spits up and down the room. A fool uttereth all his mind, Prov. 29.11. The Septuagint render it, All his anger. For, as the Hebrews well note in a Proverb they have, A man's mind is soonest discovered, bekis, bekos, becognos, in loculis, in poculis, in ira, in his purse, in his drink, in his anger. See my Common-place of Anger.

But a wise man covereth shame] By concealing his wrath, or rather by suppressing it, when it would break forth to his disgrace, or the just grief of another. Ut fragilis glacies, occidit ira morâ. This was Saul's wisdom, 1 Sam. 10.27. And Jonathan's, when incensed by his Fathers frowardness, he went a shooting, 1 Sam. 12.35. And Ahasuerus, when in a rage against Haman, he walked into the Garden. The Philosopher wished Augustus when angry, to say over the Greek Alphabet; Ambrose desired an Angels Authority, Gal. 1.8. Theodosius to repeat the Lord's Prayer, before he decreed anything.

Vers. 17. He that speaketh truth showeth forth righteousness] will be ready to help the truth in necessity, and will do it boldly (as the word signifies) even with a courage, not budging, for Charity rejoiceth not in unrighteousness, but rejoiceth in the truth, 1 Cor. 13.6.

But a false witness uttereth deceit] Coloureth his sycophancies with plausible pretences, and faceth down an untruth, Psal.